“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 191
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
institutions. Thus, parents and institutions are education such as Edmodo and Skaci.
formed into a team of educators who execute Apart from that, education is not just a
online learning.
process of transferring knowledge from edu-
Regardless of the constraints on the back- cators to students. There are other processes
ground of each student’s parents, the collabo- and functions that must be fulfilled so that
rative role has proven to be a solution in the the educational goals themselves are fully
problem of online learning. This is because achieved. Unfortunately, this is something
students are basically children who have not that is a bit neglected in distance education.
yet reached their maturity. They still need
guidance and guidance so that they can be Education itself is an activity or process
aware of their responsibilities and carry out that makes students ready for real life. In oth-
what they have to do. Parents and educators er words, there is a mentoring process in ed-
become parties outside of the child who are re- ucation so that students are able to apply the
sponsible for the development of the child. In knowledge they have gained to find solutions
a pandemic situation like this, which requires to problems in the real world.
learning to be carried out remotely (online),
the role of the two parties is the main weap- In the learning process in the classroom,
on in honing and forging students to become the function of teaching and mentoring is
quality human resources. This should have held entirely by educators in the classroom.
become the inner calling of educators and However, in distance learning (online), this
parents for the future of students to collabo- role cannot be carried out by educators. It is
rate so that parents can play an active role in impossible for educators to know what stu-
student learning. Thus, the collaborative role dents are doing behind their respective mon-
of parents in online learning is realized, with itor cameras. Educators can only fulfill their
the aim of fulfilling the function of education duties as providers of knowledge to students.
in the midst of this pandemic. In other words, the educational process that
should include teaching and mentoring cannot
CONCLUSION be fully implemented by educators.
The pandemic has changed all systems of
Therefore, there needs to be an active role
human life to be completely remote. Health of parents in the learning process. Thus, the
protocols require people to keep their dis- role of supervisors and supervisors can still
tance from each other so that the spread of the be fulfilled by relying on the closest people
Covid-19 virus is inhibited. With this new ne- to students (parents). There needs to be active
cessity, human life must also adapt to the cir- collaboration between parents and education-
cumstances, including the world of education. al institutions to implement this. The collabo-
ration is built on strong communication. Thus,
Distance education is not new to human all educational functions can be fulfilled as
life. However, this pandemic requires humans they should during classroom learning. It is the
to create technology that is able to coordinate collaborative role of parents in online learning
all the needs of educational activities. There that needs to be improved by all parties.
are many applications that can do this. Start-
ing from using remote meeting/meeting appli- This research (with qualitative methods)
cations such as Zoom and Google Meet, to us- can explain how the collaborative role is
ing applications/websites devoted to distance needed and has a positive effect on student
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 192
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
learning. Students are basically children who Wirartha, I Made. (2006). Pedoman Penulisan
are still immature personally and emotional- Usulan Penelitian, Skripsi dan Tesis. Yo-
ly so they must always be guided in realizing gyakarta: Andi.
and carrying out their responsibilities. That
is, parental supervision will be very useful to
always remind students in the online learn-
ing process to stay focused. Moreover, for a
more basic level (SD), there are times when
students need an explanation with a more per-
sonal method so that they understand what the
educator is saying.
So from the previous explanation, the col-
laborative role of parents in online learning for
students is very important. With this role, the
Indonesian education process can still fulfill its
goal of educating the younger generation of In-
donesia even though learning must be carried
out remotely using internet technology.
REFERENCES
Minsih & Galih, Aninda. (2018). Peran Guru
dalam Pengelolaan Kelas. Profesi Pendi-
dikan Dasar. Vol. 5 (1).
Rochmawati, Nikmah. (2018). Peran Guru
dan Orang Tua Membentuk Karakter Ju-
jur pada Anak. Al-Fikri: Jurnal Studi dan
Penelitian Pendidikan Islam. Vol. 1 (2).
Sadulloh, Uyoh. (2017). Pedagogik (Ilmu
Mendidik). Bandung: Alfabeta.
Sugiyono. (2012). Memahami Penelitian
Kualitatif. Bandung: Alfabeta.
Rasyidin, Waini. (2014). Pedagogik Teoretis
dan Praktis. Bandung: Rosda.
Republik Indonesia. (1989). Undang-undang
Republik Indonesia Nomor 2 Tahun 1989
tentang Sistem Pendidikan Nasional. Ja-
karta: Presiden Republik Indonesia.
Republik Indonesia. (2003). Undang-undang
Republik Indonesia Nomor 2 Tahun 1989
tentang Sistem Pendidikan Nasional. Ja-
karta: Presiden Republik Indonesia.
PENYU MATALUH TRADITIONAL GAME FOR CHILDREN
IN THE PANDEMIC TIME
Ni Made Dian Widiastuti
Institut Seni Indonesia Denpasar
[email protected]
Abstract
The world is currently still hit by the COVID-19 pandemic, which has affected many lives and
also has an impact on various sectors ranging from the economy, tourism, to education. Most
teaching and learning activities are carried out online at home for all levels of education, so
that children no longer have the freedom of offline learning during this time. Hence, the role
of parents is very important to accompany children during online learning activities, because
it will determine the success of the learning process. The assistance and participation of par-
ents in accompanying children will determine the extent to which learning activities at home
will be useful and meaningful. Parents are also required to be creative, because it is possible
that children will be bored with learning activities in front of gadgets or laptops. One way that
parents can do at home to keep their children happy is to use traditional games. Traditional
games are good to play because they have a lot of positive impacts on children’s development,
starting from training curiosity and training children’s creativity. One type of games that can be
played is the Penyu Mataluh game. This game is quite simple with 8 players and can be played
with family members. The purpose of this study is to describe the traditional Penyu Mataluh
game that can be played during the pandemic time, starting from how to play it and the values
contained in the game. The methods used in collecting data in this study were interviews, ob-
servations, and reviewing some literature from books and articles. The main resource person in
this research is Mr. Made Taro.
Keywords: Penyu Mataluh, traditional game, children
INTRODUCTION ried out indirectly (Harahap et al., 2021). With
The world is facing a difficult time due to this understanding, of course, the online learn-
ing context makes children bored at home, be-
the COVID-19 pandemic which has claimed cause of the lack of physical activity and inter-
many lives. Almost 2 years from 2019 to action between their peers. There are so much
2021, all activities were limited by imple- differences in the learning atmosphere when
menting the 3 M’s, namely maintaining dis- face-to-face (offline) and online are held. This
tance, washing hands, and wearing masks, will also affect the development of the child,
including in educational activities. Teaching especially for early childhood (Kindergarten).
and learning activities conducted online are With learning activities carried out at home,
an option to support 3M and are a top priority of course the role of parents is needed to su-
in the midst of the current pandemic. Online pervise children. The mentoring and partici-
learning is a learning activity that utilizes the pation of parents in accompanying children
internet network to communicate and is car-
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 194
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
will determine to what extent learning activ- Penyu Mataluh (Turtle Laying Eggs) game.
ities at home will be useful and meaningful. The Penyu Mataluh game is quite simple by
Parents can participate as (1) mentors in the involving 8 players and can be done with
use of learning technology, (2) as facilitators family members. The steps to play are very
for children, (3) as directors and motivators easy without the need for special equipment
(Harahap et al., 2021). Children nowadays are with a large playing area that is very flexible.
quite often dealing with laptops and gadgets, Previous research by the author Ni Komang
so they are very vulnerable to access negative Ayu Wulandari also explained that the charac-
things that do not need to be watched at their teristics of the Penyu Mataluh game are very
age. Children are increasingly happy to spend flexible and easy to combine with natural el-
time alone by playing online games available ements as supports in the game. This is the
on their gadgets. Of course, with such condi- attraction to review more deeply about the
tions, it will shape the child into an individual Penyu Mataluh game starting from describing
person and the child’s social skills do not de- the game, how to play it, the values c ontained
velop, even though the child is smart (Nad- therein and aspects of development that can
ziroh, 2018: 661). Thus indirectly parents are be achieved through the game.
also required to be active and creative so that
children’s attention is diverted from negative METHOD
things and children feel comfortable in under- This type of research is a qualitative de-
going the online learning system. scriptive study with the object of research
One form of parental participation and cre- being researched and discussed is about tra-
ativity is to use traditional games to fill bore- ditional Balinese games. Sources of data ob-
dom during online learning activities. Tradi- tained from sources (informants) and several
tional games are play activities carried out by documents that have a relationship with the
children to get joy (Yuniar et al., 2020). The object of research. The main resource person
application of traditional games in parent-ac- in this research is Mr. Made Taro as a conser-
companied learning can provide educational vationist of traditional Balinese games. The
value that is beneficial for children’s growth things that were explored with the informants
and development because learning will feel were related to the description of the game
more interesting and fun. This is also in line and the values contained in the game. Docu-
with Alfredo Sani’s view in (Nadziroh, 2018: ment data sources come from traditional game
661) that through traditional games values books and articles in online journals. The liter-
can be embedded easily. Many aspects can be ature document is a book entitled “From Nge-
stimulated through traditional games, includ- juk Capung to Ngejuk Lindung” by the author
ing motor, cognitive, social, psychomotor, and Made Taro. Methods of data collection in this
emotional aspects of children. study was done through several techniques,
There are various types of traditional namely interviews and documentation. Data
games that exist, especially in Bali, howev- analysis techniques used in the study include
er, in the midst of this pandemic with the en- data reduction techniques, data presentation,
actment of social distancing, games that can and drawing conclusions.
be applied in families, one of which is the
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 195
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
RESULT AND DISCUSSION of a turtle called the Penyu Mataluh game.
Penyu Mataluh (Turtle Laying Eggs) Tradi- Turtles have a habit of covering all their eggs
tional Game with sand and incubating in the sun. Turtles
keep all their eggs from being stolen by oth-
Turtles are marine reptiles such as tur- er animals. Starting from the life of the tur-
tles that still live today in water and lay eggs tle, in playing the game the Penyu Mataluh
on land. Through the four flippers of their feet, is not much different. Before starting to play
the turtles can explore the world. In Indonesia, the players are expected to prepare 2 things,
there are 6 types of turtles that can be found, namely eggs of approximately 15-20 seeds
including the olive ridley turtle, green turtle, or adjusted to the needs and chalk or wood to
leatherback turtle, flat turtle, loggerhead tur- form a circle. Here are the steps in playing the
tle, and hawksbill turtle. Of the various types Penyu Mataluh game.
of turtles that exist, it turns out that they can
inspire to be used as a traditional game. In
Bali there is a game that starts from the life
Table 1. Steps to Play the Penyu Mataluh Game
No Langkah Bermain
1 There are 8 players, 1 plays a turtle and the rest is a fisherman
2 The selection of actors is done by suit
3 The next step is to make a circle line
4 The players began to crawl towards the center of the circle while accompanied by a Cekuh
Kunyit song
5 Arriving in the middle of the circle, turtle players lay eggs around their seats with a distance that
should not be less than one hand’s reach
6 While singing the fishermen came, and when the last song was heard the whistle was immedi-
ately blown and the turtles got ready to guard the eggs
7 The turtle tries to touch the fisherman’s body who is about to steal the eggs
8 The fishermen walk outside the circle lurking eggs and singing
9 Turtles are allowed to stand up to touch fishermen who try to steal and are declared victorious
if the turtle manages to touch one of the fishermen and its role is replaced by the fisherman who
has been touched.
10 If the fisherman succeeds in stealing the eggs, the game will continue or his role can be changed
through a suit.
Figure 1. The Position of Playing the Penyu Figure 2. Illustration of the Penyu Mataluh Game
Mataluh Game Dok. Elang Erlangga.
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 196
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
In general, traditional games always have Values in the Penyu Mataluh Traditional
an accompanying song during the game. The Game
function of the accompaniment is to add to the
excitement and joy of the game. The song lyr- As is well known, traditional games are
ics sung by the players describe what is played rich in values a nd values in life, such as char-
in it, so it is very easy to understand. There are acter, social and educational values. In the
two accompaniment songs, namely “Cekuh traditional game of the Penyu Mataluh, there
Kunyit” which is sung when the mother turtle are values that are implied from each game,
crawls towards the center of the circle, and the such as the players must obey the rules of the
song “Penyu Mataluh” is sung after the turtles game which indirectly train children to be dis-
lay their eggs and a group of fishermen row ciplined and mentally. The following are the
the jukung. Here is the accompaniment song character values contained in the traditional
for the Penyu Mataluh game. game of the Penyu Mataluh:
1) The value of togetherness: the value of
togetherness in the Penyu Mataluh game can
be seen from the characteristics of the game
which cannot be done alone, but it takes sev-
eral people to do it well. In addition, it can be
seen from the fishermen who jointly look for
opportunities to take eggs that are guarded by
turtles.
2) Discipline value: this disciplinary value
can be seen from the responses of the players
who want to obey the rules of the Penyu Ma-
taluh game
3) The value of honesty: the value of hon-
esty can be seen from the attitude of players
who are willing to accept the consequences,
defeat and victory in the game
4) Value of responsibility: the value of re-
sponsibility in the Penyu Mataluh game can
be seen from players who carry out tasks ac-
cording to their roles, such as turtle players
who are responsible for their eggs and fisher-
men who are tasked with snatching eggs from
the mother turtle.
5) The value of hard work: the value of
hard work is reflected in the efforts of the
players who must be able to solve their re-
spective problems in the game. The fishermen
walk around the circle while looking for ways
and opportunities to reach their target.
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 197
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
Developmental Aspects that can be and flexible, so they can be done with family
Achieved Through the Penyu Mataluh members in the midst of the current pandemic.
Game Through these games, children get a lot of ex-
perience and learn values including the values
Talking about development, every child of togetherness, discipline, honesty, responsi-
experiences the same development, it’s just bility and hard work. Aspects of development
time that distinguishes the extent to which in children such as physical, social, emotion-
this development is achieved. There are sev- al, and language development can also devel-
eral aspects of development in children that op by playing the Penyu Mataluh game.
parents must know, including aspects of reli-
gion, morals, physical development, aspects REFERENCES
of cognitive development, aspects of social Anggita, G. M. (2019). Eksistensi Permain-
emotional development, and language devel-
opment. The developmental aspects that can an Tradisional Sebagai Warisan Budaya
be achieved through the Penyu Mataluh game Bangsa. JOSSAE (Journal of Sport Sci-
are as follows. ence and Education), 3(2), 55-59.
Harahap, S. A., Dimyati, D., & Purwanta, E.
Nama Aspek Keterangan (2021). Problematika Pembelajaran Dar-
Permainan perkem- ing dan Luring Anak Usia Dini bagi Guru
bangan In playing the Penyu Ma- dan Orang tua di Masa Pandemi Covid
Penyu taluh game, the physical 19. Jurnal Obsesi : Jurnal Pendidikan
Mataluh Physical development of children Anak Usia Dini, 5(2), 1825–1836. https://
develop- can be trained through doi.org/10.31004/obsesi.v5i2.1013
ment running and catching Hasanah, U. (2016). Pengembangan kemam-
movements puan fisik motorik melalui permainan
Emotional tradisional bagi anak usia dini. Jurnal
social Children’s social and Pendidikan Anak, 5(1).
develop- emotional development Khasanah, I., Prasetyo, A., & Rakhmawati,
ment will be trained when E. (2011). Permainan tradisional sebagai
playing the Penyu Mata- media stimulasi aspek perkembangan
Language luh game. Children will anak usia dini. Paudia: Jurnal Penelitian
develop- be faced with various dalam Bidang Pendidikan Anak Usia
ment types of characters so Dini, 1(1).
that children must learn Manuaba, I. B. G. B., & Herdiyanto, Y. K.
to control themselves, be (2017). Sosialisasi Moral Pada Anak-
cooperative, learn to be Anak Melalui Maplalian. Jurnal Psi-
responsible by obeying kologi Udayana, 4(1), 62-73.
the applicable rules, and Nugrahastuti, E., Pupitaningtyas, E., Puspi-
respect others. tasari, M., & Salimi, M. (2016, August).
Nilai-Nilai Karakter Pada Permainan Tr-
When playing the Penyu adisional. In Prosiding Seminar Nasion-
Mataluh game, children al Inovasi Pendidikan.
can practice their lan-
guage skills by com-
municating with their
playmates
CONCLUSION
The traditional game of the Penyu Ma-
taluh is one of the games that can be given
to children during online learning activities at
home. The steps in playing it are quite simple
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 198
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
Nur, H. (2013). Membangun karakter anak
melalui permainan anak tradisional. Jur-
nal Pendidikan Karakter, (1).
Perdani, P. A. (2014). Peningkatan keter-
ampilan sosial anak melalui permain-
an tradisional. Jurnal Pendidikan Usia
Dini, 8(1), 129-136.
Rasna, I. W., & Tresnayani, N. P. P. (2021).
Values of Local Wisdom in Tradition-
al Games Penyu Mataluh in Serangan:
Study Ethnopedagogy. Jurnal Pendi-
dikan dan Pengajaran, 54(2).
Taro, Made. (2018). Dari Ngejuk Capung
Sampai Ngejuk Lindung. Denpasar:
Amanda Press.
Witasari, O., & Wiyani, N. A. (2020). Per-
mainan Tradisional untuk Membentuk
Karakter Anak Usia Dini. JECED: Jour-
nal of Early Childhood Education and
Development, 2(1), 52-63.
Yuniar, D. P., Nazarulail, F., & Yuananda, T.
(2020). Joyfull Learning Melalui Per-
mainan Tradisional Untuk Anak Usia.
Prosiding Seminar Nasional FIP 2020,
30–45.
THE IMPROVEMENT OF ENDEK WEAVING PATTERN DESIGN
WITH DIGITAL APPLICATION AT PERTENUNAN ASTITI
IN BALI THROUGH A STRUCTURED TRAINING
Nyoman Dewi Pebryani1, Tjok Istri Ratna CS2, A.A. Rai Remawa3, I Made Radiawan4
1, 2,3,4Institut Seni Indonesia (ISI) Denpasar
[email protected], [email protected],
[email protected], [email protected]
Abstract
An improvement and enhancement of Endek weaving pattern design are essential. Particularly
with a condition where Endek weaving currently is entering the consumer market. The center
weaving place and weavers are expected to produce Endek weaving textiles with creative pat-
terns in a shorter period of time compared to previous one. Therefore, digital apps become a
solution for the weavers. In addition to that, training is required in order (1) to teach the dig-
ital app to the weavers, pattern makers, and young generations who have a passion for Endek
weaving textiles, and (2) to educate the users on how to translate the pattern designs into the
calculation of the weft threads –the pattern in Endek is created on the weft threads. This train-
ing is divided into two sessions, where the first session is reserved for the public and the second
session is reserved for the weavers and pattern makers. At the end of the session, the partici-
pants are expected to master designing patterns through the digital application. This training is
not only focusing on the weavers but also public or young generations in order to preserve the
culture in weaving Endek, especially in the design process.
Keywords: Endek, digital application, training, patterns design, textile
Abstrak
Kebutuhan akan perkembangan dan inovasi motif tekstil tradisional Endek sangat diperlukan
saat ini, terlebih dengan kondisi tekstil tradisional telah memasuki pasar konsumtif. Pertenunan
dan penenun dituntut untuk menghasilkan motif-motif yang kreatif dalam waktu yang lebih ce-
pat dari sebelumnya. Sehubungan dengan tuntutan tersebut, maka diperlukan (1) mengajarkan
aplikasi digital kepada penenun, pembuat motif, dan generasi muda yang memiliki keinginan
untuk mempelajari pembuatan motif Endek, dan (2) mengajarkan penerapan desain yang telah
dibuat pada aplikasi ke dalam benang, sehingga peserta pelatihan memahami bagaimana me-
nerjemahkan hitungan benang dari aplikasi kemudian memindahkan desain ke dalam benang
dan proses pengikatan. Kegiatan pelatihan dilakukan dalam dua sesi, dimana sesi pertama dipe-
runtukkan untuk kalangan umum dan sesi kedua diperuntukkan untuk kalangan penenun dan
pembuat motif. Peserta diharapkan untuk mampu menguasai aplikasi digital yang berbasis mo-
bile dan berbasis web serta mampu menghasilkan desain motif yang variatif dalam waktu yang
lebih singkat dari sebelumnya, dimana sebelumnya pembuat motif mendesain motif secara
manual. Pelatihan penggunaan aplikasi digital ini menyasar tidak hanya pembuat motif tetapi
juga kalangan umum untuk mengundang minat masyarakat umum untuk ikut serta melestarikan
budaya dengan turut serta dalam proses desainnya.
Kata kunci: Endek, aplikasi digital, pelatihan, motif, tekstil
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 200
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
INTRODUCTION row (usually longitudinally) and immovable
Traditional textile in each area in Indone- (tied at both ends), into which weft threads
are inserted.
sia has unique patterns related with the culture
and unique material provided by the nature in Endek woven textile has been registered
specific area. Therefore, traditional textile in as a Communal Intellectual Property of Tra-
Indonesia rich with technique that developed ditional Cultural Expressions with an EBT
according to the natural resources in each number 12.2020.00000085. Hence, it can be
region. The process of the traditional textile said that Endek is a cultural heritage of Bali-
creation is not well documented, because it nese society that has to preserve and protect.
is inherited from the generation to generation To assist intangible cultural preservation of
verbally. Therefore, digitization of the ver- Endek woven textile, Governor of Bali issued
bal or oral tradition is important in order to a regulation no. 4 year 2020 that arrange ad-
preserve the cultural heritage, as explained in vancement and development of Bali Cultural
the guidelines for the preservation of Digital Heritage. Followed by a Governor’s circular
Heritage, “digital format is text or document, letter no. 4 year 2021, a specific regulation
database, photos videos, website, application, that organize about the use of Endek or oth-
and other digital formats” (National Library er Balinese traditional textiles every Tuesday.
of Australia, 2003, p.13) This regulation automatically provides a pos-
itive impact to Endek’s weavers, demand of
Cultural knowledge is created digitally or the Endek textile is increasing. Within this
converted as a digital format to support pres- opportunity, Endek’s weavers are expected to
ervation of cultural tradition that endangered. be more creative and innovative in designing
Traditional textile weaving process is a man- Endek’s patterns, also the pace of production
ifestation of intangible cultural heritage. Fo- is projected to be more advance and faster to
cus of preservation of cultural knowledge and follow the demand. In one hand, the process
the way the cultural knowledge preserves and of designing Endek’s textile is limited to man-
passed down from generation to generation, ual process that is time consuming, while in
especially in where the tradition is practiced. the other hand, the weavers are intended to
To support preservation of traditional textiles, produce the textiles faster.
Ministry of Education, Culture, Research,
and Technology in the year 2017 recognized The Process of creating Endek textile is
thirty traditional textiles produces in Indone- time consuming, it consists of almost fourteen
sia as intangible cultural heritage. Recording steps, as follows:
of those thirty textiles are less that it expect-
ed, as Indonesia consists of thousands of is- Figure 1. Stages of producing Endek
lands with its own culture and textiles. Hence, (Source: Pebryani, 2021 )
documented and digitized scarce traditional
textiles is urgent to apply. One of traditional
textile that produce in Bali is Endek woven
textiles. Endek is produced with single ikat
technique, where the pattern is created in the
warp threads. The warp threads are threaded
across the warp threads when weaving the
fabric, while warp threads are arranged in a
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 201
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
The process of producing Endek (refer to or apprenticeship who worked there. Hesita-
the steps that circled with dotted line) consists tion in exploring new designs happen because
of several stages and time consuming. At this the pattern makers are not able to visualize
stage, weavers pushed to explore creativity in the overall design and calculate the number of
designing the motifs or patterns. Currently, de- threads, as the process of designing is manual,
signing Endek’s pattern can be done digitally these reasons limited the design exploration.
by employing CAD software, such as photo- As of these limitations, several order from
shop, Corel draw, and so on. But the software customer that required specific design and
only assists in designing patterns with no sup- various sizes are not able to produce, so that
porting on counting the threads necessity as the weaving center lose their order.
well as on visualizing overall design. There-
fore, there is a need in creating an application Hesitation on exploring design ideas into
that designated for Endek’s design. A weaving a patterns design can be resolved by an in-
place that is ready to be our partner in devel- vention of a digital application that provides
oping an Endek application is Astiti weaving, a function of overall design visualization. To
located in Gelgel village, Klungkung, Bali. familiarize the weavers and pattern makers
This weaving place have been established to the technology, the researcher introduced
since 1980s. them with a simple application before using
the actual application. The digital application
Endek is a traditional textile where the of Endek’s pattern design is created with a
patterns is created structurally in the warp concept of user friendly and easy user inter-
threads. The process for creating the patterns face. Currently, other Computer Aided Design
consists of respective stages: creating the pat- (CAD) software—corel draw, photoshop,
terns design, calculating the amount of the adobe illustrator, and so on— are used by the
threads, transferring the threads into penamp- pattern makers to create patterns, however,
likan. The design that has been created is then that software is not designated for designing
printed with actual scale, so that transferring Endek’s pattern, as this software do not have
the pattern into the threads will be fast and function to calculate the number of threads
easy, but, this technique has not yet adopted need to be used in the weaving process. Aside
by the weaving center in Bali. The easiness of from that, the CAD software also complicated
calculation and simplicity of creating patterns to use for persons who are not familiar with
for Endek can be achieved by utilizing digi- technology. Therefore, a user-friendly design
tal application. This application provides ease application specifically for Endek’s design is
for the Endek’s pattern makers in calculation important to create.
the number of threads while designing the pat-
terns. This application provides a simple user The digital application is an apps that
interface, so, for the user who are not familiar can be accessed through PC, laptop, tab, or
with technology capable to master the appli- smartphone. This application created in two
cation within hours. different versions with two different program
languages. The trainees (pattern makers and
Currently, the pattern makers in Astiti weavers) were taught with both versions of
weaving using patterns that have developed digital application. This digital application is
before or patterns design from old customers an application that can be used with a com-
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 202
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
puter, tab or smartphone. This application METHOD
is made in two different versions with two The method of implementing this train-
different programming languages. The par-
ticipants will be taught with two versions of ing begins with a survey of weavers who are
digital application: the first version is a mo- willing to collaborate using technology in the
bile-based application—this application must process of designing Endek pattern designs.
be installed before use, the second applica- After understanding the needs and problems
tion is an application with a web program- of the selected weaving center, the next step is
ming language, which can be opened and to develop a program that implemented in the
accessed anywhere while having an internet weaving center. With the aim of teaching the
network. The web-based application does not use of digital applications in Astiti weaving in
need installation prior to use. With the con- Gelgel Klungkung village, the method of im-
cept of a user-friendly application, users will plementing this application training is divided
find it easy to learn and adapt to the applica- into two parts with each part carried out for
tion. Also, this application can be adjusted to two days.
design Endek motifs on mediums of various
sizes. So that the weavers or pattern makers A. The FirstTraining
or craftsmen do not need to worry if they re- The first training targets the younger gen-
ceive orders with various sizes. This applica-
tion is also able to help craftsmen determine eration of participants in the weaving environ-
the number of threads needed and their sizes, ment or around the city of Denpasar. The par-
making it easier to plan the budget that will be ticipants who were invited to the first training
spent on weaving. After producing the desired were about nine people. Participants in this
design, participants will then choose the best training on the first day were taught about the
design, then the Endek pattern design will be theoretical basics of Endek weaving and then
printed in a banner in the size of 100 cm times taught about calculations for making Endek.
92 cm, according to the image shown in the After understanding the procedures and ba-
application, but the banner is printed in black sics of Endek weaving theory, participants are
and white. The banner is then perforated to taught to use a mobile-based digital applica-
make it easier to print later on the thread to tion. The initial stage is familiarization with
be tied. the buttons in the application, after the partic-
ipants are familiar, then participants are invit-
The purpose of this training activity is to ed to make designs on the application. In the
(1) teach digital applications to weavers, pat- early stages of making the design, many par-
tern makers, and the younger generation who ticipants asked the trainers, so that currently
have a desire to learn the making of Endek the trainers involved are not only researchers
motifs, and (2) teach the application of de- but also assistants who are students. Partici-
signs that have been made to the application pants are given sufficient time to make more
into yarn, so that the trainees understand how than one design. The training on the second
to translate the yarn count from the applica- day was the stage of printing the selected de-
tion then transfer the design into the yarn and signs from the first day in the form of a ban-
binding process. ner. The printed banner is then perforated to
make it easy to apply to the thread to facilitate
the binding process.
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 203
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
B. The Second Training Number of de- 0 18
The second training targets participants signs produced 12
by participants 15
from the Endek’s pattern makers who al- from public
ready have knowledge of Endek weaving. For (each partici-
participants in the second training session, pant produces
knowledge about Endek’s history and motives a minimum of
wasstill given, because not all participants 2 designs)
understood Endek’s history, because most
of them were involved with Endek because Number of de- 0
they were self-taught. However, what distin- signs produced
guishes it from the first training session is that by participants
participants in the second training session are from weavers
taught two types of applications, namely mo- or pattern
bile-based and web-based. Participants in the makers (Each
second session were more focused on under- participant
standing the use of technology, where not all produces a
participants were familiar or accustomed to minimum of 2
using technology. designs)
2. Design results The number 0
with digital of designs that
applica- are printed
tions can be into a banner
realized in the with a size
correct thread that adjusts to
count the size of the
display/frame
Source : Pebryani, 2021
Table 1. Table of Goals and Targets of Activities RESULT AND DISCUSSION
A. Digital Application
No Target Indicator Base- Target
line Digital applications are applications that
can be used with computers, tabs or smart-
1. Participants The number 0 9 phones. This application is made in two
different versions with two different pro-
from the of participants gramming languages. The computer-based
application uses a processing programming
general public who attended language which can later be used on Win-
dows and iOS-based computers, but the
and weavers the training drawback is that this application must be
installed before use. The second application
or pattern from public is an application with a web programming
language, which can be opened and accessed
makers are anywhere while having an internet network.
The advantages of this web-based applica-
able to master tion do not need installation.
digital appli- The purpose of teaching digital applica-
tions to weavers is the participants are able
cations to increase creativity in designing Endek
patterns without worrying about calculating
The number 0 6
of participants
who attended
the training
from weavers
or pattern
makers
The time re- 1-2 1-2 jam
quired to pro- hari
duce a design
by participants
from public
The time re- 1-2 1-2 jam
quired to pro- hari
duce a design
by participants
from weavers
or pattern
makers
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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
the number of threads needed. In addition, by application can help pattern makers to simul-
using this application, participants are able to taneously calculate thread requirements and
see the final visualization of the motifs made. show pattern makers the final result when
In short, the time needed to design Endek pat- it becomes cloth. The knowledge possessed
terns is faster compare to the manual proce- by pattern makers will benefit their weaving
dure, also, this application provides space for business to increase creativity in their motif
the pattern makers to be more creative and designs.
innovative in design process. The designs
made by the weavers are only a quarter of In addition, the training participants for
the overall weaving design, because Endek making Endek weaving motifs are not only
weaving is a repetition of motifs. those who have a weaving business, but also
the younger generation who have an interest
Besides being able to make more creative in making Endek weaving. The participants
designs, participants can simultaneously un- from the younger generation are able to re-
derstand the calculations needed to make vive or continue the culture of making Endek
Endek, where the difference in the number weaving pattern designs owned by the island
of thread counts will affect the final result of Bali, which does not rule out the possibil-
of weaving. The calculation on the Endek ity that these young people will have a desire
weaving is quite complicated, because the to be serious about weaving. The existence
motifs on the Endek weaving are made on of this application is able to attract the inter-
thread before it becomes cloth. The motifs est of the younger generation towards cultur-
produced in the design are then enlarged al heritage, because it utilizes the technology
several times depending on the axles used, in it.
where the smaller the axles used, the more
threads needed and the smaller the motifs B. The Training
will be more precise. If the motif made is a The results of the first and second train-
little large, it is only necessary to use a larger
axle, where the number of threads required is ing sessions have different results. In the first
less. It is this calculation that is not mastered training, participants are required to produce
by weavers or pattern makers. Hence, this a design from the application and also the de-
application is simplifying the design process sign results are printed to be then punched
and at the same time learning to understand and applied to the thread. This was done be-
the calculation of the number of threads. cause the background of the participants was
from the general public and students. The age
The benefits of this training are expected of the participants in the first session were
to be able to provide knowledge to partici- quite young and familiar with technology, so
pants in designing motifs for Endek weav- the presentation of material on applications
ing. In addition to knowledge, this applica- was shorter and continued with the printing
tion is able to reduce the worries of Endek’s process and the application of motif designs
pattern makers for expression, because this to yarn.
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 205
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
Figure 2. The First Training
(Source: Pebryani, 2021)
Participants in the second training are re- in the second session is more focused on par-
quired to produce variations of motif designs ticipants’ understanding of the use of digital
using computer-based and web-based applica- technology: computer-based and web-based
tions. Participants in this training are not fa- applications.
miliar with technology, so the training process
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 206
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
Figure 3. The Second Trainning
(Source: Pebryani, 2021)
CONCLUSION cation taught in this training has two versions,
The training activities carried out on As- mobile-based which requires an installation
process and web-based without an installation
titi’s weaving in Gelgel Klungkung village process.
were teaching activities about digital technol-
ogy to make Endek patterns. So far, the design Overall participants said that this applica-
of the Endek pattern is done manually or with tion is a new thing, because it is rare to find ap-
the help of general software such as Corel- plications related to the manufacture of Endek
Draw or Photoshop, but this process is less weaving. Participants with backgrounds who
specific in making the design because it does are not very familiar with technology take
not help the designer to determine the number longer to master this application, but for par-
of threads needed, and does not show how the ticipants who are familiar with technology it
Endek motif design looks like in the end. takes less time to master the application. At
the end of the activity, participants were given
Participants who took part in this train- a questionnaire to fill out so that the training
ing activity were divided into two sessions, implementers could get input and suggestions
the difference between the first and second from the participants.
sessions was the background of the partici-
pants and the final results of the training. For REFERENCES
the first session, participants came from the Gittinger, Matiebelle (1979). Splendid Sym-
general public, students, and students, or the
younger generation who are around weaving. bol: Textile and Tradition in Indonesia.
With different backgrounds, the training pro- Washington D.C: The Textile Museum.
cedures are packaged in different ways, for the National Library of Australia. (2003). Guide-
first session, participants are required to pro- lines for The Preservation of Digital Her-
duce a design with an application, then print itage.
it in a size of 100 cm x 92 cm, then perforate Pebryani, Nyoman D. (2019). Cultural-
the motif, and then print it into thread to facil- ly Specific Shape Grammar: Formal-
itate the process binding. For the second ses- ism of Geringsing Textile Patterns
sion, participants came from circles related to Through Ethnography and Simulation.
weaving. Almost all participants in the second Retrieved from https://www.proquest.
session were less familiar with technology so com/openview/c7287efb81e8686d-
that the two-day training activities focused on be6274e270972979/1?pq-origsite=g-
the use of application technology. The appli- scholar&cbl=18750&diss=y
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 207
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
Pebryani, Nyoman D. (2018). Symmetry
Analysis of Double-ikat Textile Patterns:
Patan Patoola and Geringsing. Leke-
san: Interdisciplinary Journal of Asia
Pacific Arts. Vol 1(2), 59-73. https://
doi.org/10.31091/lekesan.v1i2.493 Re-
trieved from https://unesdoc.unesco.org/
ark:/48223/pf0000130071
Pemerintah Provinsi Bali (2020). Peratur-
an Daerah Nomor 04 Tahun 2020. Re-
trieved from https://jdih.baliprov.go.id/
produk-hukum/peraturan-perundang-un-
dangan/perda/28575
Pemerintah Provinsi Bali (2021). Surat Edaran
Gurbernur Bali Nomor 04 Tahun 2021.
Retrieved from https://jdih.baliprov.
go.id/produk-hukum/peraturan-perun-
dang-undangan/se-gubernur-bali/28682
Suwati, Kartika. (1987). Tenun Ikat. Jakarta:
Djambata
Acknowledgement
We would like to thank the owner of
Astiti Weaving (Mr. I Nyoman Sudira) in
Klungkung, Bali, who has been willing to pro-
vide his place for the training with participants
from the public and pattern makers/weavers.
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 208
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
THE EMPOWERMENT OF KARANG PARANJE DESTINATION
WITH LOCAL GENIUS PROGRAM IN KARYASARI VILLAGE,
CIBALONG, GARUT REGENCY
Retno Dwimarwati1, Yani Maemunah2, Dyah Kuncoroningtias3
Jurusan Teater ISBI Bandung
Jl. Buahbatu No 212 Bandung
[email protected], [email protected], [email protected]
Abstract
Cultural Advancement Act (UU Pemajuan Kebudayaan) is a reference for community empow-
erment in the village as the national cultural heart. Village as the smallest unit of culture be-
comes cultural forces of interaction and keep the sediment social values that is inherited from
generation to generation. Village community as a subject of the authority development has
an active role to regulate and to promote independently cultural village. The furtherance of
culture is not just inventory, protecting, developing, and honing a traditional culture expres-
sion, but also dialogical and able to create a new culture based on local wisdom. Community
development at Karyasari village is dug the local culture that has been existed before in the
region. The channeling of local culture was completed in active participation of the community
on the melting pot Paranje coral coast. The program is to increase tourism destinations with
developing of the natural attraction, human resources, and infrastructure to the advancement
of quantities and packaging on a frame of cultural event. “Bedah Bugel Festival” is derived
from the “gotong royong” (togetherness) value attached in the life of the traditional society. A
participatory method used for community empowerment with the basic principles of social in-
clusion, equality, practical and participatory manner, independence, and sustainability to raise
the power of village culture.
Keywords: The heart of culture, local genius, community empowerment, melting pot, the power
of village culture.
INTRODUCTION tural pluralism makes Indonesia the only su-
UU No. 5, 2017 Regarding the Advance- perpower country in the field of culture. The
Director General of Culture quoted UNESCO
ment of Culture, there are four strategic points in 2017 in a meeting of member countries
that serve as a reference for the government stating that Indonesia is a cultural superpow-
to promote culture, namely efforts to increase er. The President stated that the strength of
cultural resilience and the contribution of In- culture is the main capital in developing the
donesian culture in the midst of world civiliza- country, so that its potential must be optimized
tion through 1) protection, 2) development, 3) so that it can compete with other countriesal2.
utilization, and 4) cultural development (Pasal
1 UU Pemajuan Kebudayaan)1. The Law for Optimalization of cultural potential can
the Advancement of Culture is legally a force be done by empowering the community in the
for exploring the cultural potential of the very field of culture. Efforts to build a cultural eco-
plural Indonesian nation. The strength of cul- system must start from the smallest social unit
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 210
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
in society, namely the village. Indonesia has ment has the authority to regulate and manage
two hundreds of thousands of villages spread the promotion of village culture independent-
from Sabang to Merauke. If the cultural rich- ly4. The promotion of village culture does not
ness of the village has been rooted for a very only inventory, protect, develop and utilize
long period of time and has adapted to its en- traditional cultural expressions, but also dia-
vironment and life, local culture, both knowl- logue in a contemporary way and create a new
edge and local wisdom can answer various culture based on each local genius.
challenges in human survival. Furthermore, Community Empowerment in Karyasari
Hilmar said that the village is the foundation Village is carried out by digging back into the
of national identity, the place of Indonesian local culture of the people who once existed
civilization as well as the granary of cultural in the area. The strength of this excavation
diversity, knowledge, wisdom, tradition, and was carried out with the active participation
various priceless resources that have been of the community in the melting pot in Ka-
passed down from generation to generation3. rang Paranje. Karang Paranje is a natural tour-
The Law for the Advancement of Culture is a ist destination that is in demand by local peo-
strategy to achieve cultural resilience through ple as an attractive selfie spot with big waves
increasing public awareness about culture. crashing, watching the sunrise and sunset, as
The advancement of culture provides “more” well as being used as a fishing area for fans
movement to the community, so that commu- (“fishing mania”). This destination needs to
nity participation is needed. The comprehen- be improved so that program design is carried
sive program socialization is carried out for out to explore potential, both human resourc-
an equal understanding of the diversity of cul- es, natural resources and cultural resources.
tural potentials through the object of cultural Organizing activities is carried out by pack-
increase (OPK). aging events within the framework of cultural
The potential of OPK in each village promotion, entitled “Bedah Bugel Festival”,
is identified so that it becomes an asset that Natural Spatial Planning “All of Bambooes”,
can be developed for mutual prosperity. The Conservation of coastal and estuary biota, ex-
village is the spearhead in empowering cul- cavation and transformation of oral traditions
tural potential and the place of origin of civ- (oraltradition), melting pot of tourist destina-
ilization. Cultural diversity, knowledge, local tions.
wisdom, and traditions passed down from
generation to generation need to be explored,
developed and utilized. Excavation of this po-
tential can be a business and cultural activity
in order to contribute socially, mentally, and
economically for the community. The village
as the smallest unit of culture has the power
of cultural interaction and stores the values
of social life that are passed down from gen- Figure 1. Empowerment of Karang Paranje
eration to generation. The active role of the Design as a Cultural resilience
village community as the subject of develop- (Design by Retno Dwimarwati)
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 211
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
RESULT AND DISCUSSION re-identified so that local wisdom and intelli-
An Excavation Object of Cultural Increase gence can be transmitted to the younger gen-
on Karyasari Village eration who have been uprooted from their
a. The power of culture on Karyasari vil- cultural roots. The Director General of Cul-
lage ture stated that local cultural wisdom has been
proven for centuries to be able to regulate the
Karyasari Village, Cibalong District, is balance between human life and nature (Farid,
unique in cultural life because as a coastal 2021)5. Local wisdom needs to be maintained
community, they have three main livelihoods, as a basis for introducing national identity to
namely rice and field farmers, fishermen, and be embodied in responding to people’s lives
cattle herders. Society highly respects God’s today. Concrete steps can be taken by explor-
gift of the natural environment it receives. An- ing local wisdom and intelligence about pre-
other gift and power of God is the existence serving nature and living in harmony with na-
of a rock protruding from the beach called ture so that what is done provides benefits for
Karang Paranje. This coral besides having the the survival of the community. New methods
potential of natural tourist destinations, also need to be created so that local wisdom can be
has a myth as healing sand, both for livestock accepted by the younger generation in attrac-
and humans. How can the myths that devel- tive packaging.
oped in past communities be explored in order
to provide benefits in today’s life based on the An event was made so that the gener-
local wisdom and intelligence of the commu- al public would know the overall potential
nity by being re-identified. of Karyasari Village in one activity forum
(melting pot). The organization of activities is
Local wisdom has been eroded by mod- framed in the “Bedah Bugel Festival” which
ernization so that economic thoughts have synergistically unites various potential objects
destroyed the environment around Karyasari for the promotion of the culture of Karyasari
Village. This is evidenced by the occurrence Village. The Karang Paranje destination point
of flash floods in the South Garut region. can be a cultural showcase for Karyasari Vil-
Paranje coral became one of the victims of lage. The entire potential of the excavation
flash floods due to human greed. Flash floods results can be used jointly by the communi-
in October 2020 destroyed several facilities ty with real benefits for the balance of human
that had been built in Karang Paranje. Sev- life with God, nature, and other humans. The
eral surrounding villages have also become five programs that were proclaimed were
victims of flooding because the land upstream created in the Grand Design continuously in
(the surrounding mountains) has been cleared structured and continuous activities. Howev-
for vegetable cultivation. This problem shows er, the priority of activities that can be carried
how modern humans exploit nature and for- out depends on the readiness of the local vil-
get the local wisdom that has been taught by lage so that these activities truly belong to the
our ancestors to maintain life in harmony and community.
mutual benefit. Nature that is awake provides
great benefits for life, if nature is damaged Karyasari has the potential to become a
then disaster and destruction will hit humans. tourist village as well as a cultural village. A
tourist village is a rural area that has sever-
Therefore, local culture needs to be
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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
al special characteristics to become a tourist fish directly (without the aid of tools). After
destination. The population still has traditions working and catching fish, all the residents eat
and relatively original culture, which is sup- together what the women have provided on
ported by special foods, agricultural systems the edge of the estuary. This incident was then
and social systems that also color the tourist used as the basis for the Bedah Bugel Festi-
village area, including natural and pristine en- val activities carried out by the Karyasari Vil-
vironmental factors (Zakaria, 2014: 65)6. As lage community. The Bugel Festival is carried
a tourism village potential, Karyasari Village out by involving the community in all work,
has many cultural assets that are still original both artistic and non-artistic. All parties are
and have not been utilized in various fields of involved in the process and filling the entire
life. Karang Paranje as a natural destination series of events. Therefore, the method used
requires exploring the potential for simulta- in this activity is a participatory method. The
neously dealing with OPK with the basis of participatory method in village development
developing a cultural village. One of the an- according to Slocum is carried out based on
nual events that is packaged and carried out the consideration of involving the communi-
is the “Bedah Bugel Festival”. This festival ty as the owner of the area. Conception and
comes from local wisdom based on the val- program alignment are carried out based on
ue of gotong royong in traditional community mapping the village potential with stakehold-
life which has been lost more than forty years ers so that the sustainability of the program is
ago. When the estuary has been covered by in accordance with the development of the vil-
beach sand (ngabugel), the community to- lage (Dwimarwati in Nalan 2020: 126)7. Slo-
gether digs the sand so that the river water cum explains: Distictions have been made be-
flows normally. When the water flows into tween levels of participation, depending upon
the sea, the water in the estuary begins to re- whether one’s objective is: 1) transmitting
cede and the community together can catch information (un-directional), 2) consultation
fish by hand. After being successful and tired, (bi-directional, but the consulted party frames
the community can eat the nasi liwet provid- the issue, 3) active participation: based on a
ed on the riverbank together. This event has partnership in which citizens, stakeholders,
the value of mutual cooperation and commu- experts and/or politicians actively engage in
nity togetherness in solving problems in the (policy) debate. All parties involved can frame
village. Bedah Bugel occurs when the com- the issue to a greater or lesser extent, 2003:9)8.
munity faces the rainy season in the month of This method is used to approach the commu-
September (September-December) because nity with steps for disseminating information
the river mouth is closed/blocked by sand, so both directly and indirectly, two-way consul-
it is feared that when it rains with high rain- tations according to the issues discussed, and
fall, floods will hit their village. Therefore, active participation based on the cooperation
the community works together to dig sand so of every stakeholder, both the community, re-
that the waterway from the river to the sea can searchers, officials, communities, media and
flow perfectly. The villagers collectively dug others. all who support this program of ac-
the sand and when it was finished, the estuary tivities. The Participation Method is expect-
water began to recede and there they caught ed to work synergistically in the Penta helix
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 213
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
concept so that the community, government, carried out by the community members (dele-
academics, entrepreneurs and the media can gated power) together to achieve the declared
develop programs simultaneously. objectives of the festival. Assistance in every
activity starting from planning, implementing
b. Community Participation and monitoring evaluations is harmonized in
The steps taken are observation, feasi- consultation with all residents and the appara-
tus in charge of activities simultaneously in a
bility studies, planning, implementation and consultative form.
monitoring evaluations by constantly rolling
out work based on providing information (two The implementation begins with a social
directions), giving authority in each program mapping10 of the potential of Karyasari vil-
and consulting in handling certain problems lage and an evaluation of the “First Bedah
(informing, delegated power, and consulta- Bugel “. The first activity was carried out
tion). The Focus Group discussion (FGD)9 with lively side dishes and art stages from the
program is the best way to solve problems potential of the local village with KKN ISBI
together. All activities are carried out demo- Bandung students and brought several guest
cratically, from the community, for the com- stars. In the Second Bedah Bugel Festival, be-
munity and by the community. The activities cause Karyasari Village is part of the Cultural
carried out belong to the community with the Village Power of the Ministry of Education
help of parties who can help carry out the fes- and Culture, all activities are oriented to the
tival. The Village Head as the supervisor of Advancement of Culture and Cultural Village
the Karyasari Cultural Village wants events to Empowerment. This program is carried out
occur in the form of real actions for the pro- with a meeting, development and utilization
motion of culture. When this idea was rolled program. The identification program is carried
out, strategic steps were made to realize this out by observing all objects of cultural promo-
desire. The community provides the informa- tion in the village. Then, one of the activities
tion needed about all objects of cultural pro- that can be used as an umbrella to accommo-
motion owned by the village. This identifica- date various objects of cultural advancement
tion process is recorded and documented as an is chosen, so Bedah Bugel is chosen as an
invaluable cultural asset at Karyasari. All as- event that can accommodate all of them. The
pects of life are documented, inventoried and utilization program is carried out by accom-
developed on a recorded basis, both written modating various objects of promoting village
and digital. Development information is car- culture in one display of cultural titles, both
ried out in two directions, and the results of from exhibitions of handicrafts, culinary arts,
the creation are informed to the community as traditional arts, traditional games, traditional
feedback for making further programs. Agree- activities, transmission of traditional knowl-
ments are made and in implementation involve edge (education), and traditional technology.
all elements of the community by contributing All activities are covered and documented to
thoughts and energy in realizing the program. be enjoyed together in the documentary Daya
The program design is distributed then the au- Budaya Karyasari.
thority and the implementation of activities are
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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
Figure 2. The Second Bedah Bugel Festival The provision of ethnopedagogic values12
Posters of togetherness in the strong kasundaan val-
ues is embodied in various forms of activities
The synergy of activities carried out pro- within the framework of the Bedah Bugel Fes-
vides a transformation of the traditional val- tival, namely Planting Sea Fir (ngahejokeun
ues o f mutual cooperation, togetherness and Basisir), Torch Parade (Opening Cheremony),
sharing that can be educated to the younger Fishing Mania and free-range netting, Marak
generation. The conservation program is car- Lauk, culinary and craft exhibitions (culture),
ried out under the heading “Ngahejokeun Ba- the celebration of 300 tumpeng (Sedekah Se-
sisir” 11 by replanting coastal plants that are mesta), as well as three consecutive days of
characteristic of the coastal area of K arang art performances and screenings of documen-
Paranje. This form of activity provides edu- tary films related to the promotion of culture
cation to the community to re-green the hot by the residents of Karyasari Village. Every-
beach with trees that strengthen the beach sand thing is done with the active participation of
while providing shade for tourists visiting Ka- the community, both in activities and in the
rang Paranje. Alms of the universe is carried overall preparation and implementation of ac-
out as an implementation of the community’s tivities. The sub-district head made a program
habit of eating together during Bedah Bugel. to plant sea pine along Karang Paranje Beach
This custom was then created by making 300 along with officials and the people of Cibalo-
cones of tumpeng which were carried using ng District, as in the previous year planting
a dongdang, jampana/stretch so that it could 10,000 mangrove trees. The involvement of
also become a tumpeng procession festival the Disaster Preparedness Group (KSB) and
from public donations for the consumption of the Disaster Risk Reduction Forum (FPRB) of
all residents present at the festival. Ngala lauk Garut Regency were also mobilized in plant-
can be done as a competition in open fishing, ing the tree.
and people can take fish directly at the mouth
of the river. The result can be directly cooked, In general, the implementation was car-
eaten together or can be used as a variety of ried out with the enthusiasm of the commu-
other processed foods, such as pindang, pepes, nity, there were 260 children performing arts,
salty, kere, and other foods sourced from fish. 70 adult performers from Karyasari Village
The community is educated to be able to uti- plus a silat performer guest from Mekarsari
lize natural resources by processing various as 23 people, Rengkong from Pameungpeuk
culinary delights in order to get a variety of 30 people, Kuda Lumping from Najaten 30
foods and food preservation safely. people, Calung from Karyamukti 18 peo-
ple. Tumpeng is provided by the community
in mutual cooperation as many as 231 cones
which are then distributed to all visitors pres-
ent at Bedah Bugel by eating together. The im-
plementation of the work on the activity area,
both artistic and non-artistic, is carried out by
community members after receiving concept
and design guidance from the expert team.
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 215
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
All carried out together with the Chair of the system is carried out effectively by providing
RW and the community. PKK women pro- opportunities for each potential by selecting
vide food for art performers. KSB conducts participation targets, so that all elements of
ant operations every day and provides educa- the community can be actively involved in ac-
tion to clean up trash in the space provided, tivities; 4) activity models are made to bring
so that even though visitors are very crowded, back the local genius and local wisdom of
the cleanliness of the implementation area is Karyasari Village. This program explores the
maintained. The implementation of the Exhi- potential and richness of traditions owned by
bition and Culinary, although still very sim- the village to be re-emerged as the cultural re-
ple, provides an opportunity for residents to silience of Karyasari Village; 5) Sustainabili-
introduce their village products with their re- ty is a suggestion in Bedah Bugel because all
spective characteristics. of them are scheduled as an annual event that
has the potential to attract tourists and make
c. Community Empowerment and cultural Karang Paranje a Destination worth visiting
resilience both in terms of accessibility, amenities, and
attractions. All of these opportunities can be
The basic principles in community em- realized through a sustainable program with a
powerment, namely social inclusion, equal- clear design in the form of the Karang Paran-
ity, practical and participatory, independent je master plan. Small children and adults are
and sustainable to elevate the village to be- busy practicing art to appear in art perfor-
come an “Empowered Cultural Village”13. 1) mances, mothers are busy digging up regional
Social inclusion is a principle that respects specialties, both for filling exhibition stands
the dignity of every member of the commu- and for making tumpeng which will be con-
nity without discriminating against ethnicity, sumed with all members of the community,
belief or culture identity. This principle is a youth and fathers preparing a fishing festival
joint effort to involve the community so that mania with its rules and packaging and pre-
they have equal opportunities as citizens. pares the artistic elements and overall needs
Based on this principle, it is hoped that the of the exhibition. All residents are enthusias-
process of sharing knowledge, experience and tic because every activity is documented and
expertise will grow and respecting each oth- uploaded on the Karyasari Village youtube
er’s strengths and weaknesses, learning from channel, and technological developments are
each other, supporting each other and caring used to help promote and facilitate media for
for each other to create an inclusive village; all community needs.
2) Equality, every member of the community
has the same opportunity to provide concepts, Cultural resilience is needed to counteract
understanding, and implementation in every the flow of globalization by advancing tech-
program that has been mutually agreed upon. nology that has spread to remote rural areas
In the Second Bedah Bugel Festival, equality by: 1) The ability to maintain the cultural val-
is carried out together, both from the appa- ue system adopted, 2) The community’s abil-
ratus, the community and other stakeholders ity to adapt to a rapidly changing world, 3)
by jointly contributing thoughts, actions and The existence of an integration function from
materials to the implementation; 3) The work the elements of society. continuously diverse
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 216
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
so as to form a centripetal force that further Empowered Village” making Karyasari Vil-
unites the community. 4) The community has lage understand the needs of its village to be
a goal attainment or a common goal from time more cultured. ISBI B andung uses this meth-
to time to transform and improve in the dy- od specifically to provide awareness to the
namics of their society (Ruslan, 2015:1)15. community so that they can advance and de-
The rapid flow of globalization through so- velop their potential based on what they have.
cial media is used to publicize activities and Reading the situation and potential from out-
promote the power of cultural villages. This side the village is more likely to carry out the
is also related to the adaptation of society to identification of objects of cultural promotion
global changes without losing their identity. because the owner usually does not realize
The values of gotong royong, togetherness, that it has extraordinary potential. People feel
and sharing are the main capital in the inte- that what they do everyday is an ordinary life
gration of the community and stakeholders in that is not considered as potential. With the
achieving common goals in the Festival. Thus, trigger of The Second Bedah Bugel Festival
community participation becomes a unifying activity, people are made aware that there are
force in realizing cultural preservation in the many activities, potentials, and values o f lo-
Bedah Bugel incident in Karyasari Village. cal wisdom that can be developed in people’s
lives today by bringing back old habits that
The implementation of Bedah Bugel 2 live in society. Recording activities, as well
is present in community empowerment pro- as various cultural matters in Karyasari Vil-
grams in various objects of cultural advance- lage, will consciously increase cultural resil-
ment, so that the application of program de- ience, especially with the enthusiasm and par-
sign on an ongoing basis is expected to be ticipation of the community as social capital
followed up in the next activity. Facilitation for the achievement of cultural advancement.
programs such as workshops, training and The village will again become the spearhead
various strengthening of the excavation and of cultural advancement, as the foundation of
development of objects of cultural advance- national identity, the place of origin of Indo-
ment owned by Karyasari Village can be de- nesian civilization, as well as the granary of
veloped, especially the program results from cultural diversity, science, wisdom, tradition
the study of identification carried out in the and various priceless resources that have been
previous stage. The community’s anticipation passed down from generation to generation so
and overall participation in every family make that they are beneficial for the welfare of the
the culture in Karyasari Village slowly revive village and the state.
so that cultural resilience in various aspects of
life can be realized. REFERENCES
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CONCLUSION
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munity empowerment with the basic princi- Farid, Hilmar. 2021. Pemberdayaan Mas-
ples of social inclusion, equality, practical and
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to elevate the village to become a “Cultural
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dayaan. Jakarta: Direktorat Pengemban-
gan dan Pemanfaatan Kebudayaan,
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IN THE POST COVID-19 PANDEMIC OF INDONESIA”
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PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 218
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
COVID-19 PANDEMIC ON THE BASIS MAGAZINE COVER:
A REVIEW OF ROLAND BARTHES’ SEMIOTICS
Rufus Goang Swaradesy
Institut Seni dan Budaya Indonesia (ISBI) Bandung
[email protected]
Abstract
Basis Magazine is a cultural magazine in Indonesia. The cover of Basis Magazine is a unique
because it features a variety of sculptures and fine art. The selection of sculptures or fine art
that is used as a cover is interesting to be studied, especially in its meanings. Roland Barthes’
semiotics theory is used to dissect the meanings on the cover of the 69th edition number 09-
10 Basis magazine which are published during pandemic period. This research is a literature
review with the hermeneutics approach that include three stages namely description, verstehen
(understanding), and interpretation. The object of the research is the cover of the basis mag-
azine number 09-10 2020 editions. The results show that through semiotics theory of Roland
Barthes the cover of each edition has different meanings to show the purpose of the magazine’s
content based on the issue. In addition, from the semiotics of Roland Barthes perspective it can
be concluded that the selection of the cover of the Basis magazine was adapted to the phenom-
ena or events that occurred, namely pandemic covid-19.
Keywords: The cover of Basis Magazine, Semiotic, Roland Barthes, meanings
Abstrak
Majalah Basis adalah majalah kebudayaan di Indonesia. Cover majalah Basis sangat unik kare-
na menampilkan beragam patung atau seni rupa. Pemilihan patung atau seni rupa yang dijad-
ikan cover menarik untuk dikaji maknanya. Teori semiotika Roland Barthes digunakan untuk
membedah makna pada cover majalah Basis pada masa pandemic covid-19 yakni edisi ke 69
nomor 09-10 tahun 2020. Tulisan ini merupakan tulisan kualitatif deskriptif. Penelitian ini mer-
upakan penelitian pustaka dengan metode yang digunakan adalah hermeneutika dengan tiga
unsur metode yakni deskripsi, verstehen (pemahaman), dan interpretasi. Objek penelitian ada-
lah cover majalah Basis edisi ke-69 no 09-10 tahun 2020. Hasil penelitian menunjukkan bahwa
melalui melalui teori semiotika Roland Barthes dapat diketahui bahwa cover tiap edisi memi-
liki makna tersendiri sehingga dapat menunjukkan maksud isi majalah Basis di edisi tersebut.
Selain itu, dengan teori Roland Barthes dapat dikaitkan bahwa pemilihan cover majalah Basis
disesuaikan dengan fenomena atau peristiwa yang terjadi yakni pandemi covid-19
Kata kunci: Cover majalah Basis, Semiotika, Roland Barthes, pemaknaan
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 220
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
INTRODUCTION the situation at that time occurred one of them
In the discourse of modern life today, the during the situation of the covid-19 pandemic.
existence of mass media in addition to being For that, they need to communicate signs
an integral part of people’s lives, mass media (semiotics) in analyzing the cover of Basis
also acts as one of the social institutions in magazine. In a medium, ideological stability
several aspects of people’s lives. The contri- is an important component that forms from
butions made by mass media are enormous, the first establishment of mass media. That is,
especially to develop the social and conser- Basis magazine always strives as an interme-
vative structure of existing social values. Es- diary for connecting the government and the
pecially in this information era, where almost community. Government policies, previous
all levels of society in the world have become experiences, thinker theories, and social facts
very dependent on the information coming (real reality) must always be addressed with
from the mass media. Therefore the existence critical criticism behavior. The author will ex-
of mass media is becoming increasingly im- amine the problem using semiotic analysis,
portant and decisive. One form of mass media a science that studies the meaning of a sign.
that is very instrumental at this time is the ex- The hope is that it can make it easier for any-
istence of magazines. one who reads and studies Basis magazine to
know the message and meaning to be con-
Magazines will feel less than perfect veyed. The author hopes that there is a cover
without the presence of illustration images in of the best magazine from the magazine that
them. Visualization is the steps used to make can convey the contents of the message in it
an abstract picture less clear to make more with attractive packaging, unique, education-
visual in detail that can bind the sense of in- al, and always remembered.
terest of the audience and can help readers to
analyze, decide and also think about a prob- METHOD
lem using how to imagine events according to Semiotics is a branch of philosophy that
facts (Kusmiati, et al. 1999: 36). Magazines
can also be whistleblowers in displaying or studies signs. A sign is understood as every-
informing events using their unique charac- thing that can be interpreted as a replacement
teristics and in writing boldly according to the for another. In general, semiotics is understood
facts one of which is Basis magazine. as a general philosophical theory concerned
with the production of signs and symbols as
Basis Magazine is one of the cultural mag- part of the code system used to communicate
azines in Indonesia. Cover of artistic maga- information (Aji, et al., 2021:12). It means
zines because it displays works of art both that semiotics includes visual and verbal signs
paintings, sculptures, to people’s faces (for or all signs and signals that are accessible and
special editions). The magazine is published accepted by all the senses we have. These
by the publisher basis of Basis Yogyakarta. signs and symbols form a system of codes that
Basis magazine is not a scientific journal but systematically convey information or messag-
oriented as a general magazine so that the form es in writing or implied in every human activ-
of writing is a lot of reflection that exists in so- ity and behavior.
ciety. The form of reflection is shown by Basis
magazine through several covers that describe Etymologically, semiotics comes from the
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 221
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
Greek word semeion which means sign. This as a communist school even though Barthes is
means that the basic assumption of semiotics not a member of the communist party.
is to state that something is a sign. In termi-
nology, semiotics is defined as a science that (Setiawan, 2020: 83) explained that in the
studies the science of how to interpret a thing science of semiotics, Roland Barthes’s meth-
or object. Semiotics relies on bringing togeth- od is based on Roland Barthes’ criticism of
er existing signs in producing a meaningful Saussure’s semiotics. In the method of semi-
expression of language. otics, Barthes can be known that as a method
of continuous semiotics that analyzes in depth
The research method uses qualitative re- by linking myths to the important place where
search methods with Roland Barthes’ semiot- Barthes mastered the learning of symbols,
ic analysis approach to find interactive rela- namely the role of the reader.
tionship patterns, describe complex realities,
and gain an understanding of meaning during Analyzing semiotics there are at least
the covid-19 pandemic, namely the cover of three main elements developed by Barthes,
the 69th edition of Basis magazine no. 09-10 among others:
of 2020. The object in this study is the cover
of the 69th issue of Basis magazine no. 09-10 1. Denotative: This denotative meaning
of 2020. holds an important function in the study
that means an object concretely in this
The data collection technique in this study case can be interpreted as a literal mean-
uses observation techniques by focusing ob- ing or real meaning. Denotation is the
servations on the cover of the 69th edition of most obvious meaning of a sign. This de-
Basis magazine no. 09-10 in 2020. Observing notation is the relationship between signi-
the image, interpreting the signs and colors fier and signified (a term Saussure intro-
used on the cover of the magazine. After mak- duced) in a sign against outside reality. In
ing observations the author then recorded the other words, it describes the relationship
results that have been observed on the cover between the marker inside the sign, and
of the 69th edition of Basis magazine no. 09- between the sign and its reflection in ex-
10 in 2020. Other documentation is the cover ternal reality.
of the 69th edition of Basis magazine no. 09-
10 of 2020 as well as documents from internet 2. Connotative: multiple images/ chasing that
sources related to the title of the research. is combined when they see an object (de-
notative) when it intersects with the sign.
RESULTS AND DISCUSSION Connotations are used to describe one of
1. Semiotics Roland Barthes the three-event work signs in the second
omens rule. This means that connotations
Roland Barthes was a French philoso- describe interactions that take place not
pher. His writings are mostly in the form of only when a sign meets the feelings or
essays. Barthes’s writings are diverse topics emotions of its use and its cultural values.
and themes so it is difficult to categorize these Connotations have subjective meanings
Barthes into certain schools of thought (Yanu- or at least intersubjective so that word se-
artha & Sukmi, 2013: 482). Barthes’ writings lection sometimes affects the meaning of
derive from his reflection and meaning of the connotations.
reality of what was happening at that time. Be-
cause of his writings, some categorize Barthes 3. Myth: has a function as a justification of
the dominant values in a place that pre-
vails at a given time.
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 222
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
It can easily be described the table of Ro- The sign of humans wearing masks,
land Barthes sign (Kaelan, 2009). wrapped in plastic, and threads have the in-
tention and purpose that the audience who see
1. Signifier 2. Signified the cover of the 69th edition of Basis maga-
3. Denotative Sign zine no. 09-10 of 2020 is directly focused
4. Connotative Signifier 5. Connotative sig- on the situation and conditions of the covid
19 pandemic that is being hit. On the cover
nified of The Basis magazine, there are also pearl
6. Connotative sign words, namely pandemics and new gaps. On
the cover of Basis magazine issue 69 no. 09-
Based on the Barthes sign map above, it is 10 of 2020 can be identified several meanings
illustrated that the denotative sign consists of including the meaning of denotation, conno-
markers and signs. But at the same time, the tations, and myths contained on the cover that
denotative sign also presupposes connotative. will be spelled out in Roland Barthes semiotic
analysis.
2. Semiotics Roland Barthes on the cover
of basis magazine 69th edition no 09-10 a. Roland Barthes Semiotic Analysis
of 2020
This section presented the results of anal- Figure 2. cover pieces of Basis Magazine 69th
edition no 09-10 of 2020 part one
ysis and interpretation of data on the cover of
the 69th edition of Basis magazine number In picture 2 on the cover of Basis magazine
09-10 of 2020. Where researchers will pres- above there are people who use masks, their
ent data using denotations, connotations, and bodies are wrapped in plastic, and there are
myths by Roland Barthes’s theory. On the cov- threads. The audience is invited to think and
er of Basis magazine, there is a statue/image see that the joint use and with a body wrapped
of a man wearing a mask, his body wrapped in in plastic has the intention to illustrate that
plastic, and body there are many threads/nets currently in the condition and situation of the
that seem to be chaotic. The cover of this base covid 19 pandemic that requires humans to
magazine has various visual design elements always use masks and complete personal pro-
such as typography, text, visuals, colors, and tective equipment to avoid transmission of the
objects. Here is an image from the 69th edi- covid 19 virus transmitted through droplets or
tion of Basis magazine number 09-10 in 2021. saliva splashes.
Figure 1. cover of Basis magazine issue 69 no
09-10 of 2020
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 223
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
Figure 3. pieces cover of Basis magazine 69th pectations that the picture represents the feel-
edition no 09-10 of 2020 part two ings and conditions experienced by society.
By looking at the ideology of Basis magazine
that is reflective and critical following the con-
ditions and situation of Indonesian society, in
this case, Basis magazine is willing to raise the
situation of people who are not okay due to the
covid 19 pandemic.
On the cover of Basis magazine, there are b) Analysis of the meaning of illustra-
visuals or images of several people who are tion Connotation on the cover of
both wearing masks, each body wrapped in Basis Magazine issue 69 no 09-10 of
plastic and a lot of threads and there is a text 2020
“lucumu (mungkin) abadi”. From the image
indirectly the audience who saw the cover of While the second stage of signification is
Basis magazine was invited to think that the a thing that reflects the values contained signs
covid 19 pandemic was felt not only one per- or connotations. In the above characteristics
son but felt together and tended to be chaotic can be taken meaning, first, the background
handling. on the cover of Basis magazine reads “pan-
demi dan kesenjangan baru” and “lucumu
3. Meaning of Denotation, Connotation, (mungkin) abadi”. Second with the expression
and Mythology of a person wearing a mask such as a mummy
a) Analysis of the meaning of illustra- or a deceased person. In this case, the illustra-
tion denotation on the cover of Basis tor of the cover of Basis magazine mentioned
Magazine issue 69 no 09-10 of 2020 that the image is a metaphor for the news in
Viewed through the view of researchers the magazine, namely the uncertain situation
and conditions of society due to the covid 19
interpreting the image of the inspiration in a pandemic.
denotation gives rise to perspective because in
the cover image there is a striking sign that is This differs from the semiotics view that
the use of a mask, the body wrapped in plastic, sees the meaning of the connotations of the
and threads are chaotic. So the meaning of de- image states that “in connotation, this cov-
notation can be interpreted semiotically Roland er image, illustrates that the situation of this
Barthes that the meaning of the impact of covid pandemic is caused not solely by the covid
19 and government policies related to covid 19 19 pandemic alone, but has the meaning that
is felt not only by individuals but by most of the the tumult of policies on covid 19 that make
community. Basis magazine raised the headline humans unable to immediately remove masks
and subheadline “Pandemi dan Kesenjangan and tend to accelerate their bodies wrapped in
Baru” and “lucumu (mungkin) abadi” describ- plastic (people die because covid, His body
ing that Basis as a culture-based magazine has was wrapped in plastic). Therefore, judging
a critical experience following audience ex- from the connotative meaning there is an illus-
tration of the cover of the 69th edition of Basis
magazine indicates there are certain meanings
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 224
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
that we do not know what the meaning behind tion of the covid 19 pandemic, but the result-
the images on the cover of the Base magazine. ing policy should consider the lower middle
class so that there is no addition of new gaps.
c) Analysis of the meaning of illus-
tration Myth on the cover of Basis CONCLUSION
Magazine issue 69 no 09-10 of 2020 Based on the analysis and discussion of
After analyzing the meaning of connota- the meaning on the cover of Basis magazine
tions of the cover image of Basis magazine issue 69-10 of 2020, the results of this study
issue 69 no. 09-10 of 2020, it will be obtained contain several conclusions, among others:
signification of the third stage, namely the 1. The meaning of denotation, illustration on
meaning of mythology in the illustration of
the image. The mythical meaning of the illus- the cover of the 69th edition of Basis mag-
tration of images of people wearing masks, azine no. 09-10 of 2020 is well-illustrated
wrapped in plastic, and there is a thread of this so that researchers can know the mean-
mess means that arbitrary government poli- ing of denotation. On this basis magazine
cies make Indonesian people not immediately cover illustration that we know is a group
separated from this pandemic and will instead of (4) people who each use a mask, their
immediately bring people closer to death. bodies are wrapped in plastic, and filled
with chaotic threads. This means that Ba-
The government must be responsible for sis Magazine is a cultural magazine that is
tidying up these policies on covid 19 so that reflective, and sensitive to the situation of
later it will not cause new gaps among the society in general that is being hit by the
community. If this is not immediately ad- covid-19 pandemic.
dressed, then the history of Indonesia and not- 2. The meaning of connotations in the cov-
ing these cutenesses are eternal. This cuteness er of the 69th issue of Basis magazine no.
is meant to be policies related to pandemics 09-10 of 2020 is seen in the text entitled
such as uneven bansos, social assistance covid “Pandemi dan Kesenjangan Baru” and
corrupted, to health test policies (swabs) that “Lucumu (mungkin) abadi”. This means
benefit certain parties. Although it does not that the situation and conditions that do
look real the cover of Basis magazine intends not improve and tend to increase this cha-
to remind the government not to be reckless in os is not only due to the existence of this
overcoming the covid 19 pandemic because it pandemic in general, but the chaos of gov-
concerns the life and death of Indonesian peo- ernment policies on covid-19 that make
ple. In this case, through its cover, Basis mag- the gap in society wider.
azine wants to change the stigma of society 3. The meaning of mythology in the cover of
that the covid pandemic is indeed a common Basis magazine issue 69-09-10 of 2020 is
enemy and must be overcome together involv- that the government must be responsible
ing many parties, but the government as the for the safety of the community by tidying
state organizer must be responsible for con- up the chaos of policies related to covid
tinuing to try to inhibit and eliminate the rate so that it will not even make people closer
of transmission of covid 19. The government to new deaths and gaps. If this is not ad-
can implement policies to overcome the situa- dressed immediately, at this time it may be
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 225
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
recorded in Indonesia’s history that the pol-
icy steps taken are just a lasting joke that is
fatal to the lives of Indonesian people.
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Aji, L. M. S. T., Nur, M. J., & Muhlis, M.
(2021). Analisis Semiotika Roland Bar-
thes Pada Cover Majalah Tempo Edisi
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Anies). Jurnal Ilmiah Mahasiswa Komu-
nikasi, 2(1), 10–23.
Kaelan. (2009). Filsafat Bahasa Semiotika dan
Hermeneutika, Yogyakarta. Paradigma.
Kusmiati, A., Pudjiastuti, S., & Suptandar, P.
(1999). Teori Dasar Desain Komunikasi
Visual. Jakarta: Djambatan.
Setiawan, N. (2020). Pemaknaan Cover Ma-
jalah Tempo (Analisis Semiotika Cover
Majalah Tempo Edisi 16 September-22
September 2019). SOURCE: Jurnal Ilmu
Komunikasi, 6(1), 81–88.
Yanuartha, R. A., & Sukmi, S. N. (2013).
Makna Karikatur Interpretatif Nabi
Muhammad pada Cover Majalah Char-
lie Hebdo (Analisis Semiotika Roland
Barthes Cover Depan Majalah Peran-
cis Charlie Hebdo Edisi 19 September
2012). Cakrawala Jurnal Penelitian So-
sial, 2(2), 481–521.
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 226
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
ZAKAT ONLINE IN THE TIME OF PANDEMIC:
ANALYSIS AT BADAN AMIL ZAKAT NASIONAL (BAZNAS)
Siti Ayu Lestari
Institut Seni Budaya Indonesia Bandung
[email protected]
Abstract
The presence of the coronavirus forces us to limit social activities. All human activities have
turned digital. This includes paying zakat, even though paying zakat through digital media has
existed since 2016. But now it is being developed as a human adaptation to the pandemic so
that obligations are still carried out. By using the case study method and literature studies, it
is known that there has been a significant increase in the use of digital platforms to pay zakat
during the pandemic. This is supported by the redevelopment of zakat payment services through
digital media by BAZNAS in collaboration with many digital channels. It can be concluded that
paying zakat through digital media has become a new culture in society, although it has been
around since 2016 but increased significantly when the Covid-19 pandemic hit the community,
especially in Indonesia.
Keywords: Online Zakat, Pandemic, BAZNAS
Abstrak
Hadirnya virus corona memaksa kita untuk membatasi kegiatan sosial dan berbagai aktivi-
tas lainnya. Semua aktivitas manusia beralih menjadi serba digital, termasuk membayar zakat,
meskipun sebenarnya membayar zakat melalui media digital sudah ada sejak 2016. Namun,
kini kembali dikembangkan sebagai bentuk adaptasi manusia dengan pandemi, agar kewajiban
tetap terjalani. Dengan menggunakan metode studi kasus serta berbagai studi literatur, diketa-
hui bahwa terjadi peningkatan yang cukup signifikan dalam penggunaan platfrom digital untuk
membayar zakat di masa pandemi. Hal ini didukung dengan pengembangan kembali pelayanan
pembayaran zakat melalui media digital oleh BAZNAS yang bekerja sama degan banyak kanal
digital. Maka, dapat disimpulkan bahwa membayar zakat melalui media digital sudah menjadi
kebudayaan baru bagi masyarakat, walaupun sudah ada sejak 2016, tetapi mengalami pen-
ingkatan yang sangat besar pada saat pandemi Covid-19 ini melanda masyarakat, khususnya
Indonesia.
Kata kunci: Zakat Online, Pandemi, BAZNAS
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 228
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
INTRODUCTION ic. One of the contents of the restrictions is
It has been more than a year since the regarding zakat payments, namely: For zakat
management organizations to minimize zakat
emergence of a new variant of the coronavirus collection as much as possible through phys-
from Wuhan, China named SARSCoV-2 and ical contact, face-to-face and open outlets in
caused a disease called Coronavirus Disease crowded places, and it is replaced into the so-
2019 (COVID-19). This virus can be spread cialization of zakat payments through zakat
between humans through droplets. If a person pick-up services and banking service trans-
is infected with this disease it is able to cause fers.
severe disease and even death. Over time, due
to its rapid spread, on March 11, 2020 WHO To respond to the letter, the National Amil
officially designated Covid-19 as a pandem- Zakat Agency (BAZNAS) as a state zakat agen-
ic. In an effort to break the chain of spread of cy that has the task and function of collecting
the corona virus, many countries are impos- and distributing zakat, infaq, and sodaqoh
ing lockdown or quarantine regulations. All (ZIS) responds quickly by providing services
outdoor activities are restricted and required online adjust the protocol from the govern-
to remain in their respective residences. But ment. The agency digital media platforms as
in this era, it can be avoided by the sophisti- zakat payment instruments. Therefore, this
cation of digital technology. Most individual article will discuss the development of digi-
activities are turned online, some examples of tal technology helps the cultural adaptation of
which are: paying zakat during this pandemic.
1. Doing various things through video con-
Research on online zakat in Indonesia
ferences, such as office meetings to music has been studied since 2018 by Siti Rohani in
concerts. her thesis entitled The Role of The National
2. Conventional clinics are replaced with re- Amil Zakat Agency (BAZNAS) Against Zakat
mote clinics, there are applications where Trade in Metro City. The study found out
the connection between patients, doctors, that BAZNAS’s role in zakat services has not
and hospitals is done without having to in- been optimal, because many zakat payers do
teract directly. not familiar with paying zakat mecanism and
3. The entertainment industry is also adapt- only a handful of payers who understand it
ing to many films released in various dig- through this agency. Furthermore, Siti Maysa-
ital platforms, such as Netflix, Viu, Vidio. roh (2020) discusses about zakat online in her
com, Wetv, etc. thesis entitled The Implementation of Online
Zakat (Study at the National Amil Zakat Agen-
In addition to the examples mentioned cy of Kotabumi Lampung Utara) which aims
above, religious activities in Indonesia are to find out the implementation of zakat pay-
also carried out restrictions. For Islam, the ments online and to find out the procedures
government issued a Circular Letter of the when the implementation of zakat payments
Minister of Religious Affairs of the Republic online has been adjusted to Islamic sharia.
of Indonesia Number SE.6 of 2020 on guid-
ance on Ramadan and Eid al-Fitr 1 Shawwal The previous research on online zakat
1441 H in the midst of the Covid-19 pandem- was also conducted by Andi Hidayat and
Mukhlisin (2020) with the title Zakat Growth
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 229
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
Analysis on the Online Zakat Application of definitions submitted by several fuqoha’ (ju-
Dompet Dhuafa. The article texplained the rists) in the study of jurisprudence, as follow.
use of the application to pay zakat that has
given the positive impact, and the amount of According to Didin Hafidhudin in Afifah
zakat payments through the Dompet Dhuafa (2016: 17) , zakat is part of the property with
application as well as how to pay through the certain requirements from Allah SWT, to be
application. Another study was also conduct- handed over to those who are in certain condi-
ed by Regita Cahya Gumilang (2020), in her tions. And according to Ahmad Rofiq in Afi-
article entitled Review of Islamic Law on The fah (2016: 17), zakat is worship and social ob-
Validity of Zakat Payments Made Online Affil- ligation for the aghniya’ (hartawan) after his
iated with BAZNAS According to Imam Sha- wealth meets the minimum limit (nishab) and
fi’i. The study discusses the validity of zakat a span of a year (haul). The goal is to achieve
conducted online and also presented the terms the equality of justice in the economy. From
and pillars of zakat itself viewed from existing the exposure of the jurists basically have the
Islamic law. same meaning, namely zakat means part of
the property with certain requirements, which
METHOD Allah SWT requires the owner to hand over
The method used in this research is a quali- to someone who is entitled to receive it, with
certain requirements.
tative method that aims to obtain in-depth data
on research topics and emphasizes the mean- Basically, zakat is divided into two types,
ing contained in it. The data source obtained as follow.
in this article uses literature study, either in
the form of books, articles, and reports of re- Property Zakat
search from previous research. This research Zakat that must be issued because of the
is descriptive analysis, which is aims to de-
scribe situations or events (Siti Rohani, 2018). ownership of property owned, with some re-
Therefore, the technique of analyzing data quirements such as the period of ownership of
used by explaining conditions to the commu- the property and a certain minimum amount.
nity explained in the sources of data collected. According to Law No. 23 of 2011 on Zakat
Before that, the data is sorted out and man- Management, especially in chapter 4 verse 2
aged into units that are considered important which contains an explanation of the treasures
and relevant to the topic of research. said to be a property zakat in the form of gold,
silver, money, agricultural and corporate prod-
RESULT AND DISCUSSION ucts, mining products, livestock products, in-
Definition of Zakat come and services, and rikaz.
The word zakat is the basic form of the Zakat Fitrah
word يكزwhich means: al-barakatu meaning Zakat that must be issued before eid al-
blessing, ath-thaharatu meaning the holiness,
al-namaa which means growth and develop- Fitr by every individual ranging from parents
ment, and al-tazkiyah which means purifica- to newborns. Zakat fitrah also has its own
tion. From its terminology, there are various terms and conditions, for its payment can be
in the form of rice or cash equivalent to it. In
the form of rice amounting to 2.5 kg or 3.5 li-
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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
ters or if in cash the amount is equivalent with Zakat Online
the price of rice. Zakat payments through digital media be-
Zakat is the third pillar of Islam out of the gan in 2016 and were spearheaded by Dompet
five pillars of Islam that exist, by which Allah Dhuafa which is one of the institutions engaged
requires every Muslim to fulfill this obligation. in zakat and humanitarian services (Andi &
People who are subject to pay zakat for the Mukhlisin, 2020). This is because the poten-
ownership of property that has reached nisab tial of zakat in Indonesia is huge. According to
and haul are called muzakki. While the person BAZNAS there are around Rp. 233.8 Trillion,
who is entitled to receive zakat with various but only absorbed about 6 Trillion rupiah.
provisions is called mustahik, there are eight Then, it was realized that digital technology is
classes of zakat recipients consisting of: poor, quite advanced. The development of informa-
fīsabīlillāh, ibnssabīl, “āmil, gārimīn, servant tion and communication technology is so fast
sahaya, and muallaf. and easy to understand by the public. Making
its users are many so that there are opportu-
BAZNAS nities to reach the smallest access with time
The National Amil Zakat Agency (BA- efficiency for the sale of a product or service.
Because of these two backgrounds, there must
ZNAS) is the official body established by the be a new platform to collect zakat to be more
government based on Presidential Decree No. effective and add service solutions by relying
8 of 2001. In general, the task and function of on technology. Dompet Dhuafa comes with
BAZNAS is to collect and distribute zakat, in- innovation and creative ideas through the uti-
faq, and shodaqoh (ZIS) at the national level. lization of technological advances at that time
Based on Indonesian Law No. 23 of 2011 on in the field of zakat payments.
zakat management, BAZNAS is nonstructural
government institutions that are independent The creation of a digital system for zakat
and perform zakat management tasks nation- services aims to make it easier for mustahiks
ally. In addition, based on the Law, it also to pay zakat wherever and whenever. Then
strengthens the duties and functions of BA- based on the press release BAZNAS mentioned
ZNAS to conduct efforts to collect, distribute, that they also began to develop a strategy of
utilization of reporting, and accountability for utilizing digital media platforms as zakat pay-
the implementation of Zakat management. ment instruments since 2016. But only col-
BAZNAS also have a role to play in the imple- lected 1% when viewed from digital receipts
mentation of zakat, namely: compared to the total receipt of BAZNAS from
other channels. With the passage of time, oth-
a. Raising awareness to pay zakat er institutions also create an online zakat pay-
through amil zakat agency ment system.
b. Improving the collection and utiliza- Online Zakat Law
tion of national zakat in accordance Zakat worship in addition to having a
with sharia provisions and modern
management principles function as an effort to build and strengthen
the relationship between humans and Allah
c. Develop the management/amil zakat
that is trustworthy, transparent, pro-
fessional, and integrated.
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 231
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
SWT, it can also build relationships between Zakat Online in the Time of Pandemic
human beings, namely between muzakki and The Indonesian government issued a pol-
mustahiq. But before fulfilling this zakat wor-
ship there are pillars of zakat that must be icy regarding restrictions on activities related
fulfilled and there are zakat requirements con- to religious activities. Through the circular of
sisting of: Muslim; free (not a slave); adult; the Minister of Religious Affairs of the Re-
sane; property that has lasted for one year and public of Indonesia Number SE.6 of 2020
must exceed basic needs. Furthermore, the which contains guidance on Ramadan and Eid
pillars of zakat which by definition are ele- al-Fitr, 1 Shawwal 1441 H in the midst of the
ments that must be fulfilled before carrying Covid-19 pandemic outbreak. In the circular,
out zakat, which consists of: intention, which the government urged the public to limit the
means the intention of the heart accompanied activities of Ramadan and Eid al-Fitr as an
by deeds (behavior); and tamlik is the posses- effort to anticipate and prevent the Covid-19
sion of zakat property must be released and virus pandemic. One of the appeals is for the
given its ownership to the mustahiq. After implementation of zakat worship, in the letter
the fulfillment of the pillars and conditions of written several points which include:
zakat then it can only carry out zakat worship.
a. Appeal to all Muslims to pay zakat im-
Based on the speech of the Chairman of the mediately before Ramadan fasting so
Fatwa Commission of the Indonesian Ulema that it can be distributed to Mustahik
Council (MUI), Hasanuddin A. F. (2017) faster.
that zakat channeled through online is legal
according to Islamic law. He explained that b. For zakat management organiza-
online zakat can facilitate people in fulfilling tions to minimize zakat collection as
their zakat. But he hopes that the community much as possible through physical
as a muzakki and online zakat institution can contact, face-to-face and open outlets
maintain trust and be done in accordance with in crowded places, it is replaced into
the principles of sharia provisions. In addition, the socialization of zakat payments
according to Shaykh Yusuf Al-Qardhawi, in through zakat pick-up services and
fiqh az-zakat (Regita Cahya Gumilang: 2020) banking service transfers.
said that a zakat giver should not state explic-
itly to mustaḥik that the funds he gives are c. Remind the Zakat Collection Commit-
zakat. Therefore, if a muzakki (giver of zakat) tee Fitrah and/or ZIS to minimize di-
without declaring to the recipient of zakat that rect physical contact, such as shaking
the money he gives is zakat, then zakat is still hands when giving zakat.
valid. Therefore, one can submit zakat online
to the amil zakat institution because the valid- To respond to the appeal, BAZNAS as the
ity of zakat worship lies in muzakki, property national zakat management agency directly
issued for zakat and the distribution of zakat optimizes the online zakat service system. In
to mustahiq. addition, according to the president director of
the National Amil Zakat Agency (BAZNAS),
Arifin Purwakananta (2020) estimates a high
increase occurs in the payment of zakat mall
or fitrah. Therefore, BAZNAS provides many
online platforms as a readiness to receive
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 232
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
zakat online in the pandemic period. There are paying bills, to worship also moved to digital.
five types of platforms provided by BAZNAS This makes online zakat transactions doubled
to support digital zakat. in Gopay. Next is BAZNAS in collaboration
with Shopee who said that Shopee users are
First, BAZNAS platfrom, through the BA- very good at the zakat payment feature in
ZNAS website and an application called Mu- the Shopee application. As said by Handhika
zaki Corner. Second, Commercial Platform, Jahja as Director of Shopee Indonesia that in
BAZNAS develops cooperation with several 2020 zakat payments through Shopee reached
e-commerce including Lazada, Shopee, Blib- Rp 730,063,429 (Aisyah Kamaliah: 2020).
li, Elevenia, and JD. ID. In addition, BAZNAS
also cooperates with Fintech services such According to the president director of
as OVO, Gopay, Linkaja, and others. Third, the National Amil Zakat Agency (BAZNAS),
Social Media Platform, BAZNAS uses adver- Arifin Purwakananta (2020) mentioned that
tising media or campaigns to invite people to zakat payments in 2020 there was an increase,
pay zakat. Social media used include Face- especially in BAZNAS. This increase of 20%
book, Twitter, WhatsApp, Instagram, and so because when viewed from the data in 2016
on. Fourth, Innovative Platform, which is an at the beginning of the use of online media
innovative service made by BAZNAS, name- for zakat services, BAZNAS noted that 1% of
ly the service of paying zakat through QR zakat receipts were obtained from zakat on-
code. Fifth, Artificial Intelligence Platform, line. Then in 2019 it increased to 14% with
namely the use of Chatbot on LINE applica- a total collection of approximately Rp 41 bil-
tion named Zavira (Zakat Virtual Assistant) lion (BAZNAS humas: 2020).
in an account called @BAZNASindonesia that
serves to campaign for online zakat payments CONCLUSION
to the community. In addition, it can also do- Zakat is the third of the five pillars of
nate using Augmented Reality, which is an
application that allows its users to scan the Islam. Allah requires every Muslim to pay
BAZNAS logo encountered then will appear zakat. Because, in addition to trying to build
service features to zakat payments. and strengthen the relationship between peo-
ple and God, but also to build relationships be-
With increasingly easy access, many peo- tween human beings. In particular, zakat fitrah
ple pay zakat through digital media, in ad- is paid at every time before Eid al-Fitr, but this
dition to the enactment of social restrictions zakat payment system has changed in 2020.
that force individuals to do all activities from This is because the world is being hit by the
home. This is seen from the increase in zakat Covid-19 pandemic, Indonesia itself impos-
payments through online media which in- es large-scale social restrictions (PSBB) that
creased sharply. force every individual to do all activities at
home. Therefore, religious activities are also
As during the video conference between minimized physical contact, in accordance
Gojek and BAZNAS, Budi Gandasoebrata with the government’s appeal stated in the
(2020) as managing director of Gopay said circular of the Minister of Religious Affairs
that many people’s transactions switched to of the Republic of Indonesia Number SE.6 of
the digital realm during this pandemic. Start- 2020. One of them is the payment of zakat,
ing from shopping, buying food and drinks,
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 233
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
which is in addition to being an obligation but BAZNAS, humas. 2020. BAZNAS Ajak Mas-
also a culture carried out by Muslims every yarakat Zakat Digital. Diakses pada:
year. Therefore, to respond to the appeal, BA- BAZNAS
ZNAS as a national amil institution, optimizes
the online zakat service system. Firliani, arssy dan Ramdoni, muhammad. 2020.
Transaksi Zakat Online Meningkat Tajam
With the sophistication of today’s technol- 2 Kali Lipat. Diakses pada: https://20.
ogy accompanied by human beings who are detik.com/e-flash/20200516-200516031/
intent, a novelty is made as a response to so- transaksi-Zakat-online-meningkat-ta-
ciety to deal with existing social restrictions. jam-2-kali-lipat
Similarly, for the payment of zakat, which
can currently be done in various ways, from Gumilang, regita cahya. 2020. Tinjauan Hu-
where and wherever we are we can perform kum Islam Terhadap Keabsahan Pem-
zakat worship easily. This is as a form of com- bayaran Zakat Yang Dilakukan Secara
munity adaptation to its environment, which Online Yang Berafiliasi Dengan Baznas
is the current condition that must carry out Menurut Imam Syafi’I. Dalam: Jurnal Il-
various activities from inside the house. Al- miah Ilmu Hukum. Vol 26 (7). Hal 929
though actually the service of paying zakat – 939.
online has started since 2016, but in 2020
there is a very rapid increase in zakat income. Hidayat, andi dan Mukhlisin. 2020. Analisis
In 2019 digital media only contributed about Pertumbuhan Zakat Pada Aplikasi Zakat
14% then in 2020 got about 20%. This means, Online Dompet Dhuafa. Dalam: Jurnal
the community has accepted this novelty so Ilmiah Ekonomi Islam. Vol 6(03). Hal:
that more and more are using it. So, it can be 675-684.
concludef that paying zakat through digital
media has become a new culture in the com- Kamaliah, aisyah. 2020. Zakat Shop-
munity, although it has existed since 2016 but ee dan BAZNAS Hampir Rp 1 Mil-
experienced a very large increase at the time iar, Untuk Orang Terdampak COVID.
of the Covid-19 pandemic hit the community, Diakses pada: https://inet.detik.com/
especially Indonesia. business/d-5021358/Zakat-shopee-
dan- BAZNAS-hampir-rp-1-miliar-
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Bab%202.pdf
https://BAZNAS.go.id/profil
HEALTH PROTOCOLS AS A NEW HABIT
FOR NEW CULTURAL LIFE AFTER COVID-19
Siti Nurlaela
Institut Seni Budaya Indonesia(ISBI) Bandung
Jln. Buah Batu No.212, Cijagra, Kec. Lengkong, Kota Bandung, Jawa Barat.
[email protected]
Abstract
This study discusses the rule of Health Protocol (Prokes) applied for the lives of Indonesian
people after the Covid-19 pandemic. It needs to be observed because the emergence of state-
ments by scientists that the Covid-19 virus will not disappear from the world, so humans must
be able to coexist with this virus This study aims to predict the position of Health Protocol rules
in Indonesian society after the Covid-19 pandemic. This study uses the theory of power from
Foucault and the technique of data collection is conducted by using related literature studies.
The results show that the Health Protocol and its set of rules are discourses and those who
can make it are people/clusters who have power. The Health Protocol which have become the
community’s paradigm in regulating behavior to limit people’s movements may continue until
the Covid-19 pandemic is over. Thus, it can be concluded that the position of Health Protocol
in Indonesia following the Covid-19 pandemic will continue to be a new living culture after
pandemic is over. Some people’s will continue to implement Health Protocol even without being
instructed to do. Because they have felt intimidated by the discourse and have a fear of being
effected by this virus, no matter how small the possibility.
Keywords: Health Protocol , Covid-19, New culture life
INTRODUCTION sia, which is one of the countries affected by
The world which is now being hit by a pan- the virus originating from the city of Wuhan,
China, has taken various steps to get out of
demic, that has made many things, inevitably, the threat of this deadly virus. However, this
even not ready to change. Various strategies invisible enemy continues to take its toll, until
were created and painstakingly implement- it was recorded that as of September 9, 2021,
ed reduce the lost of patients’ life because of the number of positive cases of CoVID-19 in
the COVID-19 virus. The COVID-19 ( Coro- Indonesia was 4.15 million people with recov-
navirus Disease-2019 ) pandemic caused by ered cases reaching 3.88 million people and
the SARS-CoV-2 ( Severe Acute Respirato- those who were not helped/died as many as
ry Syndrome Coronavirus-2 ) has threatened 138,166 people. which is expected to increase
public health in general and has attracted every day (Website: covid19.go.id)
worldwide attention. On January 30, 2020,
WHO ( World Health Organization ) has de- In response to this pandemic as a pre-
clared the COVID-19 pandemic as a public ventive measure, the Indonesian government
health emergency of international concern formed a task force named Gugus Tugas Per-
(Güner, Hasanoğlu, & Aktaş, 2020). Indone- cepatan Penanganan Covid-19 by involving
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 236
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
a number of related government institutions. et al., 2020).. With these new regulations, it
However, this Task Force was later disband- is hoped that they will be able to overcome
ed and changed its name to the Satuan Tugas the problem of the pandemic outbreak that is
(Satgas) Penanganan Covid-19, after the is- now engulfing the country. However, just a
suance of President Decree number 82/2020 few people who feel that their life movement
concerning the Covid-19 Handling Commit- is too restriced, these rules eager to get a free
tee and National Economic Recovery. Even life this theory like before. With these poli-
though there has been a change in the name cies, people are no longer allowed to leave the
of the institution, the concept of working in house freely, are not allowed to attend public
overcoming the COVID-19 pandemic has congregation, and must always wear masks.
not changed much, namely the health proto- The pattern of people’s lives seems directed to
col for dealing with Covid-19. The Covid-19 comply with the new government regulations.
prevention health protocol is a form of struc- The public is required to always obey the new
tured communication to be implemented by normal life rules to PPKM rules and always
the community in order to avoid the threat of carry out the 3M, 5M, 3T health protocols and
transmission of the corona virus which has so on.
affected many victims. With various terms of
health protocol used be applied in everyday Until now the pandemic has hit for more
life, starting from the terms social distancing, than a year, making Indonesian faces and even
lock down, physical distancing, 3M (wear- parts of the world still covered with stifling
ing masks, washing hands, and maintaining masks. So Many people start asking “how
distance and avoiding crowds), 3T (testing, long do you have to keep wearing masks?
tracing, treatment) , to 5M (wearing a mask, how long will life continue to follow health
washing hands with soap and running wa- protocols? And is it that after COVID-19 is
ter, maintaining distance, staying away from under control and if there are no cases, life
crowds, and limiting mobilization and interac- will be free from health protocols?” By using
tion). However, the Indonesian Government’s the theory from Michel Foucault this study
efforts to eradicate the spread of the Covid-19 aims to answer these questions. This theory
virus with various preventive measures did places discourse as a set of rules ( invisible or
not produce encouraging results, the number visible) which are agreed neither consciously
of Covid-19 sufferers in the community con- nor unconsciously and copable of influencing
tinued to increase (Izzaty, 2020). others.. While the form of the agreed rules
can be in the form of text, verbal language, or
Various phases of new regulations have non-verbal. And this study aims to explain the
been set, such as the new normal , a scenar- phenomenon that in reality it is not everyone
io designed in such a way as to accelerate the is really obedient and willing to fully imple-
handling of Covid-19 in health and socio-eco- ment the rules or health protocols that have
nomic aspects. Various steps and regulations been set.
with terms that are sometimes still unfamiliar,
such as patients under surveillance (PDP), peo- METHOD
ple under monitoring (ODP), Large-Scale So- In the identification and description of
cial Restrictions (PSBB), to the imposition of
restrictions on community activities (PPKM) the Health Protocol for the Indonesian peo-
are applied to the community (Suppawittaya ple during the new cultural life period after
the Covid-19 pandemic is carried out by col-
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 237
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
lecting data obtained from the results library In the telephone connection, the patient re-
research. This literature review is carried ceived information that a Japanese foreigner
out by collecting as much data and informa- who was his friend was positive for the corona
tion as possible from the relevant literature. virus. Then until Wednesday (1/4/2020), the
The library sources obtained are from books, Indonesian Government through its Spokes-
journals, magazines, research repots, and oth- person for Handling COVID-19 announced
er sources. This study uses a descriptive ap- that the number of positive cases of Covid-19
proach by using qualitative research methods in Indonesia immediately experienced a spike
and Foucault’s theory in analyzing the prob- in a period of one month reaching 1,677. It
lems discussed. was also followed by 103 patients who were
declared cured and 157 other patients died.
RESULT AND DISCUSSION
Covid-19 in Indonesia It didn’t take long for positive cases of
Covid-19 to continue to increase every day,
Corona virus is a large part of the virus the spread of Covid-19 made the world rest-
that can cause disease in humans and ani- less, including in Indonesia. Although the
mals. It causes respiratory infections, than type of virus is similar to MERS and SARS,
cause serious diseases such as Middle East Covid-19 is a new type of virus that many
Respiratory Syndrome (MERS) and Se- parties do not know and do not understand
vere Acute Respiratory Syndrome (SARS). how to deal with the virus. Along with the
The Corona virus that is hitting the world is outbreak of the corona virus or Covid-19 to
a new type that has been found in humans hundreds of countries, the Indonesian govern-
since the outbreak in Wuhan, China, since ment also made the first handling efforts by
December 2019. Then it was named Severe providing health protocols. The health proto-
Acute Respiratory Syndrome Coronavirus 2 col will be implemented throughout Indone-
(SARS-COV2), and can cause Coronavirus sia by the community to the government with
Disease- 2019 (COVID-19). Humans infect- centralized guidance by the ministry of health.
ed with the COVID-19 virus will experience However, this does not necessarily contain the
early symptoms such as flu symptoms, fever, spread of the virus, even in a number of ar-
runny nose, dry cough, sore throat, and head- eas that have implemented PSBB which are
ache. Those who experience these symptoms considered ineffective for various reasons.
have two possibilities, namely recovering or According to the sociologist, Imam Prasodjo
getting worse. Those who have symptoms in channel YouTube VDVC talk (2020), the
that are getting worse are characterized by inhibiting factors for the implementation of
high fever, and coughing up phlegm to bleed the PSSB are:
when coughing, chest pain, and shortness of
breath. When the body reacts to the Corona 1. Citizen’s awareness;
virus, these symptoms will appear (Dea Ayu, 2. The number of offices that should be
2020). Until March 2, 2020, the Indonesian
government announced 2 people who were closed but not closed, totally closed,
positive for Covid-19, starting with the news some still require to;
about a patient receiving a call from a friend 3. The distribution of basic necessities is
who was in Malaysia on February 28, 2020. not smooth;
4. A non-serious approach to the law.
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 238
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
The PSBB has been repeatedly carried out as self-isolation have been announced by the
in a number of regions, especially the Jabo- government through circular letter Number
detabek area, but has never shown its effec- HK02.01/MENKES/202/2020. Through this,
tiveness, this is shown by the high number of in addition to avoiding Corona virus infection,
violations that occur. Ahmad Biroli explained the process of suppressing the spread and in-
that in order to gain legal effectiveness, one fection of the Corona virus can be carried out.
must first discuss the law at the normative lev-
el ( law in books ) and law at the reality level The absence of a specific antiviral as a
( law in action ). Because without comparing vaccine is the biggest reason for implementing
the two variables it will be impossible to mea- health protocols during a pandemic (Genna-
sure the level of legal effectiveness. Donald ro et al., 2020). Until now, although vaccines
Back argues that the effectiveness of the law have been found and some people have been
is the main problem in the sociology of law vaccinated, the implementation of health pro-
which is obtained by comparing the legal re- tocols for individuals remains a mandatory
ality in theory with the legal reality in practice thing, including for those who have received
so that there appears to be a gap between the the vaccine. The health protocol is believed to
two. function as a deterrent to the spread of Corona
virus infection to the wider community. Some
Health Protocol: New Healthy Lifestyle examples of health protocols that have been
In addition to using the steps to apply issued by the Indonesian government during
the Corona virus pandemic are wearing masks
starting from New Normal, PSBB, to PPKM, and covering your mouth when coughing and
basic efforts to anticipate the increase in the sneezing in a crowd. Then always make sure
spread and number of infected people, the the body is in good health with adequate rest if
public is encouraged to adopt a new healthy the body temperature is 38 ° C or more as well
lifestyle, namely by obeying and implement- as coughs and colds. There is also a suggestion
ing health protocols during the Covid-19 pan- to use public transportation for people who
demic. One form of obedience is maintaining are sick. And if there are people who meet the
a healthy and clean lifestyle, not making di- criteria for suspicion, they will be referred to
rect contact with positive Corona virus pa- a Covid hospital or isolated (Presidential Staff
tients (Izzaty, 2020). Then, use a protective Office, 2020). In addition, the following are
face mask when traveling or outside the home various basic aspects of health protocol provi-
(Howard et al., 2020). Next, maintain cleanli- sions that must be paid attention to and carried
ness by washing hands or using hand sanitizer. out by the following communities:
Until the implementation of social distancing
by keeping a distance of 1 meter and cover- • Always Use Mask
ing your mouth when coughing or sneezing Everyone is still required to wear a mask,
using your arm (Hafeez et al., 2020). Some including those who have been vaccinated so
examples of these health protocols are basic far. Because it is feared that those who have
things that really need to be implemented by been vaccinated may also carry the virus even
the community during the Corona virus pan- though it does not originate from him. It is
demic. Even social distancing protocols such believed that the transmission of this virus
can be said to be transmitted through objects,
“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 239
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
namely viruses from people who stay attached tective face masks with safe standards began
to objects and then the objects are held/carried to be scarce until they were sold fantastically.
by healthy people who claim the virus has sur- In response to this, the community has also
vived for some time. This is believed to be a innovated, starting to use cloth masks as a
threat to people around who have not received form of self- protection . Through the interim
the vaccine, although from his research the guideline of 05 June 2020, the World Health
risk of transmitting Covid through inanimate Organization (WHO) has also recommended
objects is low. So even though you’ve been the use of medical and non-medical masks
vaccinated, you still have to wear a mask? for the general public (World Health Organi-
Masks as face shields, specifically nose and zation, 2020a). The criteria for cloth masks
mouth protectors, are a form of self-protec- themselves are also determined by safety stan-
tion during the Corona virus pandemic. This dards, according to dr. Reisa Broto in order to
statement has also been strengthened by the prevent the spread of Corona virus infection
World Health Organization (WHO) through are as follows;
temporary guidelines announced on April 6,
2020 regarding recommendations regarding • The mask consists of 3 layers;
masks (World Health Organization, 2020). • The first fabric is cotton, the second is
Face masks are very important to use because a fabric that can support optimal ventilation
they not only function as protection, but also (cotton or polyester) and the third is a hydro-
prevent the spread of Corona virus infection phobic or water-repellent layer (polypropyl-
(Shen et al., 2020). Because through the use of ene) (Ministry of Health of the Republic of
protective face masks, the process of spread- Indonesia, 2020).
ing the Corona virus can also be controlled
(Cheng et al., 2020). • Washing And Keeping Hands Clean
Maintaining personal hygiene, especially
There are several types of protective face hands during the ovid-19 pandemic, is one of
masks, namely; medical masks and respira- the important steps that the community needs
tors. Medical masks are disposable masks to take. Because the hands are a way for var-
with a maximum usage time of ± 4 hours and ious things to enter the mouth, eyes and other
cannot be reused when wet (Lepelletier et al., body parts, they are prone to being the entry
2020). While medical masks have a particle point for viruses. The World Health Organiza-
penetration rate of 44%, so they are able to tion (WHO) has also explained that the impor-
protect themselves from viruses and are not tance of maintaining the clean hand that has
at risk of causing other diseases (Szarpak et been able to save human lives from Corona
al., 2020). Respiratory mask, which is one of virus infection (World Health Organization,
the filter media in the form of a mask. The re- 2020d). However, hand washing cannot be
spiratory mask serves as a protective tool for done haphazardly by the community. Wash-
health workers who are exposed to the virus ing hands properly within 20 seconds or more
(Ippolito et al., 2020). During this pandemic, using running water and liquid soap is an ef-
the number of medical masks and respirator fective way that is recommended and really
masks was very limited, even in Indonesia needs to be implemented by the community
itself it had become a polemic because pro- (Khedmat, 2020). Through the act of washing
PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 240
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM
hands the transmission cycle and the risk of full name Paul Michel Foucault. Foucault was
spreading the Corona virus can be reduced be- born and raised in a family that implemented a
tween 6% to 44% (Chen et al., 2020). strict education, which was also anti-clerical.
Families that tend to maintain traditional val-
• Obedient to Social Distancing ues rather than religious values in various an-
Social distancing is one of the policies gles of family education. He attended primary
that have been implemented by the world school at the Lycee Henry IV and the College
community during the Corona virus pandem- Saint Stanislas in Poiters. He even always got
ic. During the implementation of the Social the best marks ( prix d’excellence ) for the les-
distancing policy, the Indonesian government sons of Greek History, Latin, and Greek. From
has implemented several activities ranging the 1950s to 1984, Foucault produced about 9
from establishing provisions for studying and major books and several compilations as well
working from home, staying at home more, as hundreds of articles ( Anisa Anggraeni,
prohibiting activities or holding community 2020). In the world of philosophy, Foucault
activities, to limiting operating hours in public is known as a postmodernist intellectual who
places (Yanti et al., 2020). Social distancing is very productive in conducting research and
or physical distancing aims to minimize inter- publishing his works. Through these works,
actions between communities where it is pos- Foucault uncovers various themes that are
sible that several residents are infected but do rarely even touched by other thinkers. This
not self- isolate (Suppawittaya et al., 2020). also shows that he is very productive and seri-
Not only that, social distancing activities also ous in his work.
have a significant impact in minimizing crime
rates due to the economic crisis during the Foucault’s philosophical thought was in-
Corona virus pandemic (Ippolito et al., 2020). fluenced by many thinkers (philosophers,
According to the Wold Health Organization sociologists, writers) such as Friedrich Ni-
(WHO), the social distancing process can be etzsche, Karl Mark, Ferdinand de Saussure,
carried out by maintaining a distance of 1 me- Sigmund Freud, Charles Baudelaire, and
ter and/or 3 feet. many others. Foucault dismantled the myth of
knowledge with two methods, archeology and
Faucoult’s View of Power genealogy. With these two methods, he wants
Michel Foucault is a postmodernist think- to explore the conditions of possibility , and
tries to come up with ideas. Focualt’s view of
er who contributed unique ideas and thoughts genealogy is an attempt to describe the histo-
that were quite influential in the development ry of episteme, the history of the origin of a
of human knowledge. His critical and sharp carving in order to find the starting point of
analysis of various things, history, episteme, departure without relating it to a missing es-
discourse, power, and knowledge is able sence or identity.
to provide a new form in postmodernism
thought. Although his thoughts are still the Foucault proves that history has been a dis-
subject of debate, they are also a hot and inter- torted history, not the history of language and
esting topic to explore. Foucault was born on meaning, but the history of power relations.
October 15, 1926 in Poiters, France with the The power that forms object domains, where
each domain can affirm or refute the truth or
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THE 1ST INTERNATIONAL CONFERENCE
ON SOCIAL SCIENCE AND HUMANITIES
BASED ON LOCAL WISDOM
“SOCIAL CHANGES, CULTURAL RESILIENCE,
AND CREATIVE INDUSTRIES
IN THE POST COVID-19 PANDEMIC OF INDONESIA”
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