Proceeding Department of Cultural Anthropology ISBI Bandung

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 41
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

that must always be read in every perfor- Almighty and supernatural powers in order to
mance. This is because the Sundanese pantun give protection so that peace can be obtained
show will tell the story of the great ancestor, from the pandemic which has not been com-
so you have to get permission first. It is be- pleted to this day.
lieved that if something goes wrong, nothing
untoward will happen. The art of Sundanese REFERENCES
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tion, it is seen as a symbol of strengthening a tetika Nusantara. Surakarta: ISI Surakar-
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ent. The Sundanese pantun can also be used as Hayati, Rina. 2021. Pengertian Penelitian
a ruwatan rituals to reject reinforcements and Studi Literatur, Ciri, Metode, dan Con-
all existing calamities. Through rituals, some tohnya. [online] available in: https://pe-
people still believe that the pandemic can be nelitianilmiah.com/penelitian-studi-liter-
overcome through a religious approach by atur/. [accessed 03 Oktober 2021].
praying in it. Rituals can also be interpreted Herlinawati, Lina. 2011. “Ngaruwat Solokan
as transcendent communication with ances- di Desa Cihideung Kecamatan Parong-
tral spirits or Sang Hyang or the Almighty for pong Kabupaten Bandung Barat” in Pa-
help. Religion regulates social relations also tanjala, 3 (2): 296-314.
has a function as a social need. Through rit- Huda, Farih Miftahul. 2019. Ziarah Sebagai
uals, the role of religion as a social function Media Komunikasi Transendental (Stu-
occurs in it. di Etnografi pada Para Peziarah di Pe-
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As today’s conditions that humans have glewas Banyumas). Paper: unpublished.
not been able to solve the problem of the Humaeni, Ayatullah dkk. 2021. Sesajen: Men-
pandemic that is still spreading in their lives, elusuri Makna dan Akar Tradisi Sesajen
rituals are one method to solve the problem. Masyarakat Muslim Banten dan Mas-
The ngaruat ritual in the Sundanese pantun is yarakat Hindu Bali. Banten: LP2M UIN
a step taken as a repellent against reinforce- SMH Banten.
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Koentjaraningrat. 2015. Pengantar Ilmu An- Umaya, Ratna. 2019. “Ritual Numbal dalam
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Indonesia (KBBI) luar jaringan (offline).
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Bahasa, Kementrian Pendidikan dan Ke-
budayaan Republik Indonesia.

THE POST-COVID-19 EDUCATION:
A CASE STUDY OF WORKING STUDENTS IN BANDUNG

Ayu Andini Yustika; Farra Ainun Naida; Yeremia Namora Pakpahan
Institute of Indonesian Art And Culture Bandung

[email protected]; [email protected]; [email protected]

Abstract

Changes due to the Covid-19 pandemic has been impacting the education sector. These changes
will affect the educational outputs. This research is a qualitative descriptive analysis in which
data collections obtained through interviews, questioner and various library sources. The infor-
mants for this research are the university students who work while studying in college in Bandung
area. The result of the study shows that the Covid-19 pandemic has been changing the educa-
tion patterns among students who work while studying in college. It shows that there are many
new habits adapted by students who work while studying in the pandemic situation.

Keywords: Education, Working Students, the Covid-19 effect

Abstrak

Pandemi covid-19 menuntut perubahan banyak sektor tak terkecuali pendidikan. Perubahan
pola pendidikan dapat mempengaruhi output pendidikan. Penelitian ini adalah penelitian kuali-
tatif deskriptif dengan metode pengumpulan data berupa wawancara, kuesioner, serta menggu-
nakan berbagai sumber pustaka untuk menguatkan data yang diperoleh dari informan penelitian
ini. Informan pada penelitian ini adalah mahasiswa yang kuliah sambil bekerja di Bandung.
Hasil penelitian menunjukkan bahwa pandemi Covid-19 telah mengubah pola pendidikan di
kalangan mahasiswa yang kuliah sambil bekerja di Bandung. Dapat diketahui bahwa mun-
cul banyak kebiasaan baru dalam pola belajar mahasiswa yang kuliah sambil kerja tersebut.

Kata kunci: Pendidikan, Mahasiswa kerja, efek Covid-19

INTRODUCTION students. Studying in college, in Indonesia, is
Education is one of the basic needs of every an extraordinary opportunity for students be-
cause not everyone has the same opportunity.
human being. Education becomes a conscious The learning process in college is delivered in
and planned effort for humans to be able to the form of lectures. This system according to
develop the abilities and potential that exist in Iskandar G. Rani (2013) aims at students can
them, thus making them better, advanced, and learn and develop their mindset. Thus, stu-
developed. Every human being is entitled to dents are required to follow the entire series
education, both formal and non-formal educa- of learning processes in college to get a good
tion. The college is one of the educational in- achievement index and complete the lecture
stitutions that is expected to provide a source period on time.
of knowledge and learning experience to its

PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 44
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

However, with various conditions, some Since the emergence of the Covid-19
students decide to run the lecture process while pandemic, the phenomenon of lectures while
working. Students who study while working working is increasingly in demand by students.
have a greater burden because they are not
only responsible for learning tasks but also Since the Covid-19 pandemic outbreak,
loaded with work tasks. In addition, students lecture activities are carried out from home by
who choose to study while working have less utilizing various applications or online-based
study time compared to students who do not platforms following the circular letter of the
work. Therefore, according to Mardelina Ministry of Education and Culture Directorate
(2017) students who study while working are of Higher Education No.1 of 2020. Accord-
required to be able to carry out their duties ing to Thorne in Harapani (2020: 3) , online
and responsibilities properly, starting from learning is learning that utilizes technology
time management, namely the time used to as a medium for teachers and students, usu-
study with work. Because, undergoing lec- ally using computer media or gadgets based
tures while working will affect the academic on the internet network. This is an affirmative
achievement of the students, seeing the dual action that is oriented as an effort to avoid and
role carried out. In fact, based on the research save students from potential exposure to the
conducted by Dadgar in Metriyana (2014), it Covid-19 pandemic because the pandemic is
was found that the inability to balance work across the boundaries of space and time. With
and lecture activities plays an important role this policy, students are required to adapt to
in the dropout level, which shows that there is learning technology virtually as a new habit.
an influence in activities working in students, Students seem to be forced to transform and to
especially in the achievement of student aca- adapt this method quickly. However, some stu-
demic achievement itself. Because, some stu- dents consider that this online lecture activity
dents are more concerned with their work than is more possible to do while working. This
a college which should be theirtop priority. online lecture is considered effective because
they do not have to go to two places on the
Studying while working is not a new phe- same day, therefore during this pandemic the
nomenon as this occurs in many countries. number of students who study while working
There are many reasons behind students seems to increase.
choosing studying while working, ranging
from economic reasons to justify to fill free This online lecture makes students who
time. Dudija (2011) said, that the main rea- study while working feel satisfied because the
son is related to financially, namely obtaining learning is “considered” very flexible. With
income to pay for education and daily neces- online learning, students are not constrained
sities, at the same time to ease the burden of by time and place, where they can attend lec-
the family. Another reason is to fill up time tures from their homes or from their work-
due to the lecture schedule that was not dense, places. In other words, they take advantage
wanting to live independently so as not to de- to work and study together at the same time.
pend on other people or parents, looking for In this regard, Cusmiati (2021) in his study
experience outside of lectures, channeling revealed that in practice, the online learning
hobbies, and another reasons. system has advantages and disadvantages,
where one of the advantages is a more flexible

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 45
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

class schedule, in this case, students have time To obtain relevant data, this research ap-
to educate themselves, they can learn anytime ply various techniques that are systematically
and anywhere. Rais (2021) also revealed that compiled to produce perfect research results
online learning can be done at any time, any- data, namely in-depth and structured inter-
where, and with any device, with the ease of views to students who study while working
accessing content or learning material remote- with questions asked directing answers in the
ly and this is in harmony with the needs of the pattern of questions presented. Interview ques-
beneficiaries, where students can access them tions are directed to explore their experiences,
through laptops or smartphones. feelings, and understandings as participants.
In addition, library studies are alsoconducted
Students who study while working also to support the data obtained by researchers.
indirectly continue to strive to maximize the Researchers observe various data from the lat-
productivity they have by allocating time, est news and study directly to related objects
mind, concentration, and energy to act as stu- from literatures fromvarious sources.
dents as well as labor. This becomes a posi-
tive activity where students who study while All data collected from interviews, ques-
working can take advantage of the situation as tionnaires and library studies, are analysed in
well as to remain productive in thepandemic a descriptive approach. This qualitative de-
period. scriptive analysis process, according to Cre-
swell (Rais, 2020) i s began by organizing
Based on the phenomenon that occurs in and preparing, reading the entire data, coding,
the community, encouraging the author to and interpreting the data.
know more about how the changing condi-
tions of the world of education after the emer- RESULT AND DISCUSSION
gence of the Covid-19 pandemic has affected The Covid-19 pandemic has disrupted all
the emergence of new habitus for students
who study while working in Bandung. areas of life, one of which is the world of ed-
ucation. During the Covid-19 pandemic, the
METHOD education is required to make various chang-
The method used in this study is a de- es and adaptations. All education units at all
levels, including universities, are required to
scriptive qualitative. Descriptive qualitative transform quickly so that the learning pro-
research aims to understand and explore a cess continues to run, one of which is by do-
phenomenon that occurs in real life by ana- ing distance learning by utilizing online me-
lyzing factors related to the object of research. dia. Distance learning is carried out based on
Based on the problem focused in this research, thecircular of the Minister of Education and
namely about the changing conditions of the Culture number 4 of 2020 concerning the im-
education system after the emergence of the plementation of education policies in an emer-
Covid-19 pandemic has influenced the emer- gency of the spread of the virus. (Kemdikbud,
gence of new habitus for students who study 2020). This online learning system is used as
while working in Bandung. This research uses an effective solution to suspend face-to-face
case studies. The case study according to Neu- lectures without stopping the lecture process.
man in (Rais, 2020) is a method that has a de-
tailed focus but describes a broader event.

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

However, this online learning system has However, it is not easy to decide to be-
provided significant changes, especially for come a working student. It needs support from
students who forced to transform to be able to all parties, especially her parents. At first, the
adapt quickly to virtual learning technology as informant’s parents did not support her to do
a new habit to make lecture activities run ef- part-time job while studying. Her parents sug-
fectively. This online learning system provides gested focusing on lectures, especially in the
flexibility for students, regarding space and time, time of preparing a thesis. However, by the
learning can be done anywhere and anytime. time her parents began to accept it because
Some students considerthe online lecture sys- they saw her enjoy what she did. Moreover,
tem is very supportive to do while working, as a supported working environment is also im-
informants said. portant, informant supervisors are very toler-
ant if she has a lecture schedule. The infor-
Our informant, Maghfirah Bunga Ridia mant’s boss always permits her to keep up with
(25 years old), a student of Cultural Anthro- the lecture during her working hours, as long
pology Study Program, Indonesian Institute as it does not interferewith her work duties.
of Cultural Arts Bandung, since the beginning
of the implementation of the online learning However, this advantage of online lec-
system has chosen to run the lecture process ture system can still pose risks. Working stu-
while working. It is a very flexible to do on- dents, such as our informants have more re-
line lecture system, where students are not sponsibilities in both activities, at college and
constrained by the time and place while they work. Thus, it is very important to be careful
do the lecture process. This is very supportive in spending time to complete college assign-
situation to work without having to leave her ments and work tasks. However, sometimes
lecture time because she can join the lecture there are lecture hours that are coincidence
process from her workplace. with working hours. As a result, they had to
sacrifice one of them. But so far, students in-
One of informants was conducted lectures cluding our informants prioritize their lectures.
while working in the Batununggal District While for the jobs, they still can be replaced by
Office of the security and order section. Her others.
activity as a working student was her own
choice, there was no force from parents or Working students are indeed required to
friends around her. According to her, since the continue to carry out their duties and respon-
implementation of the onlinelearning system, sibilities very well, ranging from time manage-
she has more free time. So, she uses her free ment between time to study and work, being
time for studying and working togetehr. This punctual in lectures and work tasks, and pay at-
is a positive thing to do, where working stu- tention to health conditions because they have
dents are still able to take advantage to remain to divide their roles as students and workers.
productive during the Covid-19 pandemic. Previous research on the health of working
She is able to get lectures, and can get addi- students has shown that working part-time for
tional income at the same time, while adding long periods of time can lead to mental health
new relationships and experiences, not only in problems, and it has often been noted that
the campus environment but also in the work this can lead to lower academic performance.
environment. (Rochford, 2009). In other words, being work-

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 47
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

ing students are not an easy thing to do, espe- not take up job offers that coincide with the
cially in the current Covid-19 pandemic. lecture schedule.

The second informant is Gymnastiar Nur But there was one case, where the time
Hambali (20), a student of the Indonesian In- of the informant’s lecture schedule suddenly
stitute of Cultural Arts (ISBI) Bandung, ma- changed and he could not cancel his job offer.
joring in Karawitan who is currently taking Inevitably he only fill in an attendance form,
the 5th semester. In addition to studying, he without join the lecture. In this case, new
also has side work as an art worker, he joined learning habits are not by students’ intention.
a traditional Sundanese music group. Usu- It comes from circumstances that inevitably
ally, he and his friends often appear at wed- make him have to adapt as quickly as possi-
ding ceremonies or other events. This work has ble. Situations like this make it possible to re-
been done since he was studied in a junior high duce the quality of learning in the courses and
school or has been done for 7 years. The in- hours of lectures concerned. This is a chal-
formant’s decision to work while undergoing lenge for students in bold learning conditions,
education is to improve his skills in art. where student creativity is tested for how they
process the available time to replace and max-
As a working student in art, he continued imize the quality of their learning (Lestariyan-
to prioritize his position as a student. More- ti, 2020).
over, the informant is one of the students who
qualified to enter college through the schol- As done by informants as a form of adap-
arship scheme. Every time he gets an offer tation to online learning. To help him under-
for a gig, he always pays attention to his lec- stand the material, the informant recorded the
ture schedule first, so that later the job does entire learning activity from the beginning to
not interfere with his study. But affected by the end. This effort can help him and his class-
the presence of the covid-19 pandemic that mates who are not happy to attend lectures.
has disrupted all aspects of life, it is undeni- According to him, decided to study while
able toalso change the habits experienced by working must have the awareness that the de-
informants. Behind the obstacles or severe mands and dependents will become greater.
challenges (threats) for higher education in For this reason, working students must have
the period and post-covid-19 pandemic, there good time management and creative thinking
must be an opportunity, to bring out the best skills to adapt.
solution in the face of the reality of the covid-
19 pandemic, as long as it can use the creative The next informant, Nandi Apriansah is
potential of existing resources (Wahab, 2020). a 7th semester student, of Karawitan Depart-
ment at ISBI Bandung. The activities he did
As mentioned, the policy of a distance as a working student is a musician for several
learning system after the presence of the covid music groups, such as in the Bandung area,
19 provides a new habit that supports learning there is Camperni and WDR Production; for
to be more effective. Lectures can be followed the Garut region there is Tegar Entertainment;
from anywhere and anytime. Similarly, for the for the Sumedang region, there is The Buana
informant, he felt that the online learningsys- Eloka Art House. As a musician his working
tem provides effectiveness for working stu- hours is generally done on holiday, or from
dents. Despite such views, informants still do Friday-Sunday. The work time required rang-

PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 48
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

es from thirty minutes to fifty minutes for each be responsible for his learning activities. So,
day, which is coupled with the rest time. The if he feels he left behind the material, then he
informant and his teams generally entertain should take the initiative to find information
the weddings events. In addition to working from his friends.
as a musician he also works as a wedding or-
ganizer team in Kuma Kita, which organise For the current priority scale, he prefers to
catering, vendors and decorations for the wed- focus on studying because he also feels now
ding party, which is done every Friday from being saturated with the work he does. He will
afternoon to evening. Finally, the informant more focus on college and only take jobs on
also works as a costume manager where he Saturdays and Sundays for inner-city areas.
rents out costumes. In a day, he usually rented
4 sets of costume packages, of which 1 pack- Fourth informant Tata Prabawa is a student
age consisted of 8 costumes. This work has at ISBI Bandung, at Department of Makeup
been done since the 2nd grade of Vocational and Design, in the 3rd semester. He did a
High School. part-time job as a freelancer of make-up artist.
This job has been taken since his high school
The demands of art students that they must at Vocational High School in the 3rd grade (12)
have started doing jobs in their early stages be- or about 2 years in this job. His job as a dress-
cause there is a presumption that it is import- er is mostly related to the wedding party, the
ant for them to have job experiences to make event of which can be held in the morning,
them easier for their carrier in the future when from 03.00-09.00 Indonesian times and or in
they graduated. These demands have been the evening from 16.00-until finished.
motivated an informant to work since the 2nd
grade of vocational school. Another reason for Pandemics limit human interactions that
taking part-time job is to be independent eco- have a significant impact including in the learn-
nomically so that he can reduce the burden on ing process. Online learning becomes a tempo-
his parents. rary solution as well as an effort to adapt to new
habits. By using online platform such as Zoom
Bcause of online learning, an informant Meeting or Google Meet, the lecturers and stu-
has initiated to take a job on weekdays. Mean- dents learning activities without having inter-
while, when there was no specific tasks during action. Likewise, the job also does not demand
working hours he could do learning activities strict rules even though it relates to consumer
through Zoom Meeting or Google Meet, even satisfaction. He also considers online lectures
he gets a break time to study. The informant is very effective for him while doing work as a
also an active student with the GPA of makeup artist. The informant revealed that
when he was required to do work and college at
The informant also conveyed that for learn- the same time, the priority was to keep his job.
ing activity, as a final year student, he need to This is because he has to fulfill his needs, but
do more practical learning activities. Because he still can manage to seek information about
during online learning practical learning ac- learning materials from his classmates.
tivities are very limited. When he experienced
interfered time between work and learning, he About this priority, it is adjustable. It de-
would prefer to study and find a replacement pends on the deadline of the task. He usually
for the upcoming job. As a student, he must chose to get jod in the nearest place. This flex-
ibility also depends on the situation. When he

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 49
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

made a priority scale between work and col- ing process, speed, and concentration. Mean-
lege from the number one to ten he chose the while, learning in general, where students are
number 9 where the job became the main one. required to follow the existing system, namely
following the lecture schedule, being present
This pandemic period is enough to affect in the room, and having to meet face-to-face
activities such as wedding parties, because in- with the lecturer at the time and place that has
deed in many areas, wedding parties or wed- been arranged. This means that there is an at-
dings must be held with very strict rules and tachment, time and space.
protocols. Therefore, the people are rarely
hold wedding activities. Because of the situ- Thus, this very flexible characteristic is
ation, the informant also complained his cur- helpful for students. Students can access this
rent job that was very quiet. However, he still online learning system anywhere and any-
needs to make a priority for studying to be- time, thus providing more possible spaces for
come a professional makeup artist. students to do other activities, especially for
working students. In fact, not infrequently
Online learning during The Covid-19 for some of the informants have the opportu-
working students nity to access the online learning system
that they follow at work.
Student life has changed due to the
Covid-19 pandemic,especially the lecture sys- Since the implementation of the online
tem that was switched to online as an effective learning system, students have more the free time
solution to suspend face-to-face lectures. This that can be used for working. In this regard,
change has certainly produced to new habits Dudija (2011) also said that another reason
for students. For example, the utilization of behind the students to study while working
online learning systems that indirectly bene- was to fill up time due to the lecture schedule
fit the students themselves, such as using the that was not dense.
internet to improve reading skills, generate
positive reading perceptions, encourage class For students, this online lecture system
discussion, and develop reading and critical is very supportive to work without having
thinking skills (Argaheni, 2020). to leave the lecture time, because the lecture
process can still be done from workplaces.
The online learning system is very flexi- Some workplaces give tolerance to students
ble for students because this system does not to join lecture during working hours, as long
have the limits of space and time. According as they do not interfere with work tasks.
to Thorne in Harapani (2020:3), online learn-
ing is learning that utilizes technology as a The online lecture system is also paving
medium for teachers and students, usually us- the way for students to take jobs on the day of
ing computer media or gadgets based on the study, which may previously only be able to do
internet network which means it has flexible on holidays only. This online learning makes
characteristics and is easy to do by anyone, students can freely do two activities at once.
anywhere and anytime. In this case, accord-
ing to Hannafin in Rifa’ie (2020: 199), online Nevertheless, these students still prioritize
learning can be referred to as flexible learning themselves to study. This is because these stu-
because learners can freely control the learn- dents from the beginning choose to do work-
ing just to fill the free time to make extra mon-
ey to meet their needs. So, this is a positive

PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 50
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

thing, where working students are still able to will make learning feel easier, so students will
take advantage of. the situation to remain pro- be more motivated (Glynn, Aultman, & Ow-
ductive in the Covid-19 pandemic. ens, 2005). In this case, the skills possessed by
students who work can be united with a will-
Productivity is generally defined as the ingness to learn. These students can learn to
ability of every person, system, or company regulate themselves and transform their men-
to produce something desired by utilizing re- tal abilities into academic skills and strategies.
sources effectively and also efficiently. Ac-
cording to Herjanto (2007), productivity is a According to Zimmerman and Martinez
value that states how a resourceshould be reg- (1986), there are 10 self- regulated learning
ulated and also used to achieve something to strategies that can be applied;
the maximum.
1. Self-regulated learning,
This is very much related to working stu- 2. Organizing and transforming,
dents’ life nowadays. When they have free 3. Goal setting and planning,
time it can still be used for productive activ- 4. Seeking information,
ities during the implementation of the online 5. Record & monitoring,
lecture including work. Various backgrounds 6. Environmental structuring,
and experiences of our informants influenced 7. Self-consequences,
them in making decisions regarding the pri- 8. Rehearsing & memorizing,
ority scale between learning or work. Some 9. Seek social assistance
problems found amongr working students are 10. Review record.
workload that influence their duties as stu-
dents, time management, and how to under- The application of good self-regulated will
stand the obstacles they are going through as provide a domino effect to students who doad-
working students, understanding and adapting ditional activities such as work. This means
in their work environment, including over- that when students can do self-regulation well
coming problems emerged, such as stressful he will be able to manage time, manage his
due to workload or having burden in doing needs as a student. After being able to man-
tasks received. Also, the ability to understand age his needs andobligations as a student, they
and to organize which tasks should be priori- also can overcome overcome problems of ad-
tized between studying and working. aptation in the work environment, workload,
and time management. With the solutions pro-
One of the solutions offered in overcoming vided, it is expected that working students can
those problems is what the so-called self-reg- overcome their problems.
ulated. Self-regulated is one of the solutions
to overcoming problems in the perspective CONCLUSION
of objects as students manage themselves in During the Covid-19 pandemic, the ed-
lectures. In fact, according to P. R. Pintrich
in Azhar (2019), the self-regulated learning ucation system is required to make various
study has become a new focus in the world changes and adaptations. With online learn-
of research and is one of the most important ing, lectures become very flexible, where
parts of education practices. students are not constrained by the time and
place where they do the lecture process. This
Self-regulated is a combination system of
academic learning skills and self-control that

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 51
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

encourages some students to decide to study Herjanto, E. 2007. Manajemen Operasi. Ja-
while working. These working students still karta: Grasindo.
choose college as their top priority. Work is a
side activity in their free time. But even so, it K.K. Pendidikan. 2020. Mendikbud Terbit-
still raises risks, working students have more kan SE tentang Pelaksanaan Pendidikan
responsibility than ordinary students in gen- dalam Masa Darurat Covid19. Jakarta:
eral. Therefore, it takes a skill called self-reg- Kemdikbud.
ulated as one of the solutions in overcoming
problems in the perspective of objects as Lestariyantu, E. 2020. Mini Review Pembela-
learners to manage themselves to have bal- jaran Daring Selama Pandemi Covid-19:
ance between work and lectures. Keuntungan dan Tantangan. Semarang:
Program Studi Pendidikan Biologi, Uni-
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GENEALOGY OF MADURA AND JAVA COMMUNITIES:
A STUDY OF PEDHALUNGAN CULTURE IN JEMBER REGENCY

Bagus Prayogi1, Chika Maryam Oktaviani2
State Islamic University KH. Achmad Siddiq Jember
[email protected]; [email protected]

Abstract

Jember is known as the city of pendalungan, although pendalungan as an identity has only been
used in the last few years. This also causes contestation among the people of Jember, some who
accept and some who reject. The regent’s participation at that time as an annual campaign
made noise and conditions for pragmatic interests in it. Jember community itself consists of
the Madurese and Javanese. Pendalungan emerged as a result of acculturation between the
Madurese and Javanese people. The boundaries of Java-Madura are still apparent, and pen-
dalungan as a Jember identity is indicated to have a systematic interest from the bureaucrats.
Therefore, the focus of research on the genealogy of the Madurese and Javanese people towards
the pendhalungan culture. Therefore, there are three formulations of the problem in this study;
first, How is the Madura and Javanese customs comprehensively? Second, how is the genealogy
between the Madurese and Javanese people in Jember? Third, how does pendhalungan grow
around the Madurese and Javanese communities? This research uses the descriptive qualita-
tive method for the data collection techniques by observation, questionnaires, interviews, and
documentation. For this reason, the objectives of this paper are: first, to know the culture of the
Madurese and Javanese people in Jember comprehensively. Second, knowing the contestation
between the Madurese and Javanese people. Third, understanding the pendhalungan culture
for the Madurese and Javanese people. How does pendhalungan grow around the Madurese
and Javanese people? This research uses the descriptive qualitative method for the data col-
lection techniques by observation, questionnaires, interviews, and documentation. For this rea-
son, the objectives of this paper are: first, to know the culture of the Madurese and Javanese
people in Jember comprehensively. Second, knowing the contestation between the Madurese
and Javanese people. Third, understanding the pendhalungan culture of the Madurese and
Javanese people. How does pendhalungan grow around the Madurese and Javanese people?
This research uses the descriptive qualitative method for the data collection techniques by ob-
servation, questionnaires, interviews, and documentation. For this reason, the objectives of this
paper are: first, to know the culture of the Madurese and Javanese people in Jember compre-
hensively. Second, knowing the contestation between the Madurese and Javanese people. Third,
learning the pendhalungan culture of the Madurese and Javanese people and understanding
the culture of the Madurese and Javanese people in Jember comprehensively. Second, knowing
the contestation between the Madurese and Javanese people. Third, learning the pendhalungan
culture of the Madurese and Javanese people, first, understanding the culture of the Madurese
and Javanese people in Jember comprehensively. Second, knowing the contestation between
the Madurese and Javanese people. Third, learning the pendhalungan culture of the Madurese
and Javanese people.

Keywords: Genealogy, Madura and Java, Pendhalungan

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

INTRODUCTION symbolic conception leads to meeting several
The term pendalungan has been known for ethnicities and cultures in space and time in-
teracting with one another, resulting in a new
a long time by the people around Tapal Kuda, culture.
East Java, especially when identifying those
related to their cultural identity. In addition, Meanwhile, according to research con-
the pendalungan is used by the surround- ducted by Retsikas, the word pendalungan
ing community to understand and mark the comes from the words “medal” and “lunga”,
people the east of the province of East Java. or going out to travel somewhere. This cul-
This means that the term pendalungan does tural labelling refers to the Madurese who
not come from new vocabulary or new ideas. left their area to go to a new place in eastern
Most of the Horseshoe community is called Java (quoted in Prasisko, 2015:42). Interest-
the pendalungan community, with the impli- ingly, the labelling carried out by Retsikas is
cation that since then, all policies taken must given to people who are outside their area. In
consider their cultural identity as the penda- its development, this study adopted the termi-
lungan people. From this, a question arises, nology with different meanings, namely mix-
who is the original occupation of the penda- ing attached to children resulting from mixed
lungan itself? marriages between Madurese and Javanese
and for people born from and living outside
Until now, there has been no comprehen- their place of origin, regardless of their genet-
sive explanation of the native horseshoe. We ics and ethnicity (quoted in Prasisko, 2015:
can only imagine, speculate, and based on 42). Meanwhile, according to research con-
existing references and can be trusted to be ducted by Retsikas, the word pendalungan
true. However, the existence of ancient sites comes from the words “medal” and “lunga”,
and artefacts scattered around the horseshoe or going out to travel somewhere. This cul-
proves that humans have inhabited the area tural labelling refers to the Madurese who left
since thousands of years ago. They may be the their area to go to a new place in eastern Java
indigenous people in the Horseshoe Region. (quoted in Prasisko, 2015:42).

Pendalungan is defined as a new genera- Interestingly, the labelling carried out by
tion resulting from mixed marriages between Retsikas is given to people who are outside
Madurese and Javanese. In addition, many their area. In its development, this study adopt-
academics have tried to produce a definition ed the terminology with different meanings,
of pendalungan, such as Kusnadi (2001), who namely mixing attached to children resulting
said that Pendalungan means first, children from mixed marriages between Madurese and
resulting from mixed marriages, especially Javanese and for people born from and living
Java and Madura as a result of migration to outside their place of origin, regardless of their
clearing new agricultural land and plantations genetics and ethnicity (quoted in Prasisko,
in Tapal Kuda. Second, culture results from 2015: 42). Meanwhile, according to research
a dialectical process from various cultures in conducted by Retsikas, the word pendalungan
the horseshoe area, not only specifically for comes from the words “medal” and “lunga”,
the Javanese-Madura community. Third, the or going out to travel somewhere. This cul-
big pot refers to the Javanese-Indonesian Bau- tural labelling refers to the Madurese who
sastra written by Prawiroatmodjo (1985). This

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 55
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

left their area to go to a new place in eastern for people born from and living outside their
Java (quoted in Prasisko, 2015:42). Interest- place of origin, regardless of their genetics and
ingly, the labelling carried out by Retsikas is ethnicity (quoted in Prasisko, 2015: 42). Inter-
given to people who are outside their area. In estingly, the labelling carried out by Retsikas is
its development, this study adopted the termi- given to people who are outside their area. In
nology with different meanings, namely mix- its development, this study adopted the termi-
ing attached to children resulting from mixed nology with different meanings, namely mix-
marriages between Madurese and Javanese ing attached to children resulting from mixed
and for people born from and living outside marriages between Madurese and Javanese and
their place of origin, regardless of their genet- for people born from and living outside their
ics and ethnicity (quoted in Prasisko, 2015: place of origin, regardless of their genetics and
42). This cultural labelling refers to the Mad- ethnicity (quoted in Prasisko, 2015: 42).
urese who left their area to go to a new place
in eastern Java (quoted in Prasisko, 2015:42). In this study, the specific author discusses
pendalungan culture in Jember and focuses on
Interestingly, the labelling carried out by aspects of the dynamics of culture, politics, and
Retsikas is given to people who are outside their genealogy regarding pendalungan in Jember.
area. In its development, this study adopted the According to Arifin (2006), Pendaluangan in
terminology with different meanings, name- Jember is a culture resulting from acculturation
ly mixing attached to children resulting from between Madurese and Javanese cultures, es-
mixed marriages between Madurese and Java- pecially in the Jember City area due to colo-
nese and for people born from and living out- nial migration. On the other hand, in contrast
side their place of origin, regardless of their ge- to Arifin’s expression, Raharjo (2006) defines
netics and ethnicity (quoted in Prasisko, 2015: pendaluangan in Jember to talk about cultur-
42). This cultural labelling refers to the Madu- al mixing between Madura and Java and pay
rese who left their area to go to a new place in attention to ethnicities such as Chinese, Arab,
eastern Java (quoted in Prasisko, 2015:42). In- Using and others. Through the process of
terestingly, the labelling carried out by Retsikas crossing barriers and maintaining boundaries.
is given to people who are outside their area. In Despite the differences in definitions present-
its development, this study adopted the termi- ed by Burhan and Raharjo, they agree on the
nology with different meanings, namely mix- concept that, in the Jember space, there are still
ing attached to children resulting from mixed intertwined cultures and the process of cultural
marriages between Madurese and Javanese and development of each ethnic group. One of them
for people born from and living outside their is in the southern part of Jember, and northern
place of origin, regardless of their genetics and Jember, the south part of Jember, continues the
ethnicity (quoted in Prasisko, 2015: 42). Inter- Mataram and Panarangan traditions. Javanese
estingly, the labelling carried out by Retsikas is people dominate the majority of the south part
given to people who are outside their area. In of Jember. Unlike the northern part of Jember,
its development, this study adopted the termi- which is dominated by the Madurese commu-
nology with different meanings, namely mix- nity (Ikwan Setiawan, 2016).
ing attached to children resulting from mixed
marriages between Madurese and Javanese and Interestingly, Jember declared that it was
a mining city in 2016, to be exact, on May

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

14, 2016, after being held by the district gov- city; as for the formulation of the first prob-
ernment led by the then regent, dr. Hj. Faida, lem, how are the Madura and Javanese cus-
MMR., as a form of his campaign at that time. toms comprehensively? Second, how is the
Whereas previously, in 2010, Probolinggo de- genealogy between the Madurese and Java-
clared it as the capital of pendalungan. When nese people in Jember? Third, how does pend-
Jember proclaimed that it was a city of penda- halungan grow around the Madurese and Ja-
lungan, there was a lot of controversies, until vanese communities? The results of this study
the contestation among the citizens of Jember, examined the response of the people of Jem-
the contestation itself occurred as a result of ber to pandalungan. Both from the perspective
the first, not all Jember people know, under- of academics and the general public.
stand, know, and recognize pendalungan as a
cultural entity. Second, the term pendalunga METHOD
cannot be monopolized by jember. Third, un- In this research, the research method is
derstanding pendalungan as a cultural iden-
tity dominated by the mixing of Madura and descriptive qualitative with an ethnographic
Java would negate the fact that the people of approach. Ethnography itself is understood as
Jember still maintain, transform, and become exploring a society’s culture. in contrast, the
a culture that they inherited from their ances- data collection technique uses primary and
tors. Fourth, understanding pendalungan as a secondary data. Primary data is taken from the
big pot as a place to live and meeting various literature in the form of books and journals. At
ethnic cultures also deviates from the histori- the same time, Who took the secondary data
cal meaning that developed in the Horseshoe from interviews, questionnaires, and docu-
community. (Ikwan Setiawan, 2016) mentation.

Jember society is a diaspora community RESULT AND DISCUSSION
that does not yet have a cultural label within The Communities of Madura and Java In
the body of the city of Jember. Along with its The Earth Of Shopping
development, the people of Jember no longer
identify themselves with their original land; According to Hatley (1994), the history of
the idea of p​​andalungan has long been dis- migration of the Madurese and Javanese eth-
cussed in academic spaces. However, there nic communities to horseshoe areas has started
are still many people who do not want it. On since the first Dutch government. This began
the other hand, many individuals identify with the opening of a horseshoe area for plan-
themselves with pendalungan and even think tations and agriculture which encouraged peo-
that pendalungan is a vehicle that mobilizes ple from various ethnic groups, in this case,
cultures in the city of Jember itself. especially the Madurese and Javanese ethnic
communities, to migrate. The Dutch called
Therefore, Pendalungan becomes a the horseshoe area the De Oosthoek area in
kind of ideology expected to accommodate English The Eastern Salient or, if interpret-
multiculturalism where people can live in ed as “East Corner”, includes the districts of
equal terms in the social context. Thus, in this Probolinggo, Situbondo, Jember Bondowoso,
study, we look at the community’s response and Lumajang. It is called the “East Corner”
to the declaration of Jember as a pandalungan because it is located in the east of Java Island.

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 57
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

According to Lee (1984), several factors systematically developed and serve as the so-
influence the Madurese and Javanese eth- cio-cultural basis.
nic communities out of their areas of origin.
These factors include 1.) Elements in the In the context of customs and habits, both
place of b​​ irth, 2.) Factors in the destination, the Madurese and Javanese ethnic communi-
3.) Intermediary factors, 4.) Personal factors. ties continue to carry out the traditions and
practices of their area of o​​ rigin. This can be
Meanwhile, according to Kontowijoyo, seen from the Madurese ethnic community,
the factors behind the migration of the Madu- which tend to be rigid and firm, while the Ja-
rese ethnic community and the Javanese eth- vanese ethnic community is more gentle and
nic community include political, economic, careful. The Madurese and Javanese ethnic
and social aspects.(Putri Efendi and Cahyono communities are known to carry out still their
2019)Purwandaya (2011) explained that the customs, such as various ceremonies, myths
migration carried out by the Madurese ethnic that are believed to be their social activities.
community and the Javanese ethnic commu- Raharjo (2006) explains that ethnic Madurese
nity to the horseshoe area led to the develop- who migrate continue to carry out their cus-
ment of the culture of these two major ethnic toms, such as the arokat ceremony, which is
groups in the horseshoe area. Both the Madu- a prayer reading ceremony performed when
rese and Javanese ethnic communities brought they want to build a house, or opening a busi-
their cultural influences when they settled in ness by presenting several offerings in the
the horseshoe area. The culture includes the form of grilled chicken, tumpeng rice, dia-
values ​a​ dopted, livelihoods, customs and hab- monds,(P Satrio 2019)Another example of the
its, arts, and language. (Prakrisno Satrio 2018) rebbe tradition is praying for the deceased’s
family by reading several letters of the Koran
Unlike the Javanese people, who are still and Tahlil and providing food such as chicken
influenced by the values o​​ f the Keraton Sura- soup or rawon which is considered as offer-
karta and Yogyakarta. According to Raharjo ings for the deceased’s family. As for the Java-
(2004), about the values ​u​ pheld by the Madu- nese ethnic community who still upholds the
rese ethnic community, they tend to base their values ​o​ f the palace, they continue to perform
values m​​ ore on the religious importance o​​f several traditional ceremonies that are consid-
Islam by making Kyai the primary reference ered necessary, for example, the Tingkepan
in their daily lives. (Arifin 2012)This is be- ceremony, a ceremony performed at the time
cause the traditional system and the palace’s of seven months of pregnancy, and only per-
cultural value system were developed from formed on the first pregnancy, Sepasaran (a
generation to generation before migrating. ritual performed on when the baby is five days
The area of o​​ rigin of the Javanese ethnic com- old), Selapan (ceremony to commemorate 40
munity is located not far from where the Sura- baby days), a series of traditional Javanese
karta and Yogyakarta palaces were founded, wedding ceremonies, the Slametan tradition
which caused the development of culture and (recitation to pray for ancestors), and so on.
customs to take place very closely. Purwan- (Latifa 2015)In terms of myths believed by
daya (2011) explains that the values h​​ eld by the Madurese ethnic community, for exam-
the Javanese ethnic community are rooted in ple, marriage in the surau month is prohibit-
the cultural values ​o​ f the Keraton, which are

PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 58
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

ed because the Madurese ethnic community Not much different from the Madurese
believes that the surau month is a celebration language, the use of the original Javanese lan-
month for the queen of the south coast, the guage is also different from the Javanese lan-
crowing of the rooster has a specific mean- guage used by the Javanese ethnic community
ing, for example, signifies death or something after migrating. These differences can be seen
wrong, should not build a house. Facing east in the table below:
because it is considered a haven for spirits,
“House of Skewers” should be avoided be- Table 2. Differences in Mataram Javanese &
cause it will cause bad luck and other myths. Javanese after Migration
While the tales carried by the Javanese ethnic
community include the myth that girls sitting Mataram Javanese Meaning
in front of the door are believed to be chal- Javanese Spelling After
lenging to match, pamali eat using a plate cov- spelling Migration
er, whistling at night means calling the devil,
Nyai Roro Kidul is believed to be the guard- choose nagging Borrow
ian of the south coast, and so on. (Sasmita and
Widuatie 2015) Jange Area Will

In terms of language, although the Madu- Kuwi It It
rese and Javanese ethnic communities contin-
ue to use their native language, there are some Ratan/ Embong Street
differences in the use of vocabulary and dic- luring
tion used after they migrated to the horseshoe
area. In the Madurese community, the differ- Saka knock Until/From
ence can be seen from the accent; apart from
the accent, the use some words is differently crybaby meow Stupid
used by Madurese ethnic community who live
in their area of o​​ rigin and people who migrate Kelet tight Sticky
to the horseshoe area. According to Ishaq
(2016), some examples of these differences (Source: processed by researchers)
include:


In the context of art. The Madurese and

Javanese ethnic communities bring and de-

velop their skills from their native areas. Ac-

cording to Nurhadi (2015), the arts owned

by the Madurese ethnic community continue

to be carried out after they migrate; accord-

ing to Nurhadi (2015), including the art of

Mamacah, Can-Macanan Kaduk, Pencak silat,

Tabbuen, and so on. While the skills brought

by the Javanese ethnic community include

Ludrug, Reog, Mocopat, Jaranan, Wayang

Table 1. Example of the Language Difference of Kulit, Campursari, Jaran Kencak, and so on.
the Madurese Ethnic Society
(Arifin 2012)
Original Madurese After Meaning
Madurese Migration The Madurese ethnic community and the

Bekna Been You Javanese ethnic community in the horseshoe

Omata Metaoh Smartass area gave birth to hybridization. Hybridization

Salsal Salut Untidy in this context is a structural hybridization and

a cultural hybridization. Pietersen explains

Mapeghel Megheli Irritating that structural hybridization is a blending

Atoka Ker-ekeran Quarrel process that produces organizational choices

(Source: processed by researchers) for society. In contrast, cultural hybridization

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 59
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

distinguishes various cultural responses that and Bondowoso regencies are dominant in the
range from assimilation and forms of separa- Madurese ethnic community. According to
tion to hybridization that stabilizes and fuses Endang (2015), the pandhalungan culture de-
cultural barriers so that crosses between cul- veloped in Jember Regency includes trusted
tures occur without erasing the original cul- values, customs and habits, language, and art.
ture (Zoebazary, 2017). The hybridization will (Putri Efendi and Cahyono 2019)
produce a new culture of religious values, lan-
guage, customs and habits, and art. The fusion In the pandhalungan society, the religious
of the culture of the Madurese ethnic commu- values ​a​dopted are dominated by Islamic re-
nity and the Javanese ethnic community re- ligious values. This is based on the majority
sulted in a new culture in the horseshoe area of the Madurese ethnic community, and the
called the “Pandhalungan” culture. Prawiroat- Javanese ethnic community who inhabit the
modjo (1985) in Bausastra Jawa Indonesia II Pandhalungan area are adherents of Islam.
explains that etymologically Pendhalungan This can be proven by the number of mosques
comes from the basic Javanese language dh- and prayer rooms in the Jember area. Even
alung, which means “big pot”. In a symbolic the prayer room will be easy to find on every
concept, a ‘big pot’ can be defined as a meet- “tanean lanjeng” page and the mosque is easy
ing place for various ethnic and cultural com- to find in every housing complex. In addition,
munities to interact in space and time, giving whats can find high religious values in the
birth to a new cultural variant called Pend- form of gratitude which is manifested in the
halungan. Meanwhile, Sutarto and Raharjo form of celebrations and big day celebrations
(2006) define pandhalungan as speaking/ which are celebrated on a large scale and live-
saying with no definite manners/politeness. ly, as well as the celebration of the Prophet’s
Meanwhile, Yuswadi (2001) emphasizes an Birthday which is always celebrated lively
area that accommodates various ethnic groups Cristanto (2016).
with different cultural backgrounds, which
gives birth to cultural hybridization. In terms of language, pandhalungan cul-
ture has its language characteristics, and gen-
Regarding cultural hybridization, the erally, the easiest to observe by the wider
Pandhalungan culture in Jember Regency community is language. The pandhalungan
has its uniqueness compared to other regions community, which is a mixture of the Mad-
in the Horseshoe area. According to Satrio urese ethnic community and the Javanese
(2019), this uniqueness is due to the fusion of ethnic community, has a language that is a
the Madurese ethnic community and the Ja- mixture of both. Mixed Javanese language
vanese ethnic community in Jember Regency, or Javanese Madurese language. The form of
which is more balanced compared to other ar- the language is, for example, Javanese with a
eas in the horseshoe area, which has a com- Madurese accent because the use of Javanese
position of Madurese ethnic communities or and Madurese languages ​i​n a broad scope in
Javanese ethnic communities, one of which Jember is balanced. For example, the discov-
is more dominant. For example, Probolinggo ery of several speeches from community lead-
and Lumajang regencies are prevalent in the ers using mixed language. According to Nur-
Javanese ethnic community, while Situbondo hadi (2015) research, almost all people who
inhabit the City area, including Kaliwates and

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Patrang sub-districts, can master Javanese that makes it a traditional art form that can be
and Madurese and speak a mixture of both. said to be an amalgamation of cultures accom-
For example, Javanese-speaking people often panied by the loss of the characteristics of the
say “mak guns”. “ (why is that?) is a mixture original culture to produce a new culture. The
of Madura mak, which means “how come”, fabric of Javanese and Madurese culture that
and ngunu, which means so in Javanese. Here is almost extinct is mocopat.
are some vocabulary words from the specific
Pandhalungan language and dialect in Jember: Based on research conducted by Endang
(2015), the art of mocopat in Jember is found
Table 3. Examples of Pandhalungan Dialect in the Madurese community, mocopat, which
Vocabulary in Jember is usually done by reading Javanese books and
is read in the Madurese language. This moco-
Pandhalungan Meaning pat ritual is carried out for special ceremonies
or salvation, such as building a house, opening
Vocabulary a new business, or others. As a complement
to the implementation, grilled chicken, live
Abbeh lol chicken, tumpeng rice, squeezed consisting of
rice, cooking spices, coconut, various kinds of
Adhek Heyoo cakes and pancakes are flanked with bamboo.
The arts in traditional ceremonies still carried
Carpak lerkeleran lie out by the pandhalungan community in Jember
today include circumcision, death, marriage,
Carpak Nonsense birth, and even agriculture. The tradition of
salvation still relatively often found in Jember
Kettle Stingy is related to wedding ceremonies, namely the
squeeze ceremony or offerings. The mention
Crème Creepy that is often mentioned is the term “cok akan”.
The rituals in agriculture include the tradition
Dim mekodim So strict of “nyonteng” or salvation before harvest as a
form of gratitude the creator. The practice of
Digger Scolded salvation still relatively often found in Jem-
ber is related to wedding ceremonies, namely
Haddad Yes the squeeze ceremony or the giving of offer-
ings. The mention that is often mentioned is
Any Up to you the term “cok akan”. The rituals in agricul-
ture include the tradition of “nyonteng”, or
Metaoh Smart ass salvation before harvest, a form of gratitude
to the creator. The practice of salvation still
la pattern Acting relatively often found in Jember is related to
wedding ceremonies, namely the squeeze cer-
Pattern Because emony or the giving of offerings. The mention
that is often mentioned is the term “cok akan”.
(Source: processed by researchers)

In the context of art, the arts in pandha-
lungan culture result from a human expression
that produces beauty in physical form and ac-
tivities from Javanese-Maduran culture. Vari-
ous kinds of mixed arts developed in the pand-
halungan community, including Kaduk, reog,
Shadrach, ludruk, mocopat, etc. These various
kinds of art result from two different cultures
and give birth to hybridity in their culture. For
example, Kaduk art comes from the Madu-
rese ethnic community, which means tiger
and burlap sacks. Madurese martial arts com-
bined with jaranan which is original Javanese
art. There is also ludruk art which is a typical
Javanese art but is displayed in Madurese. So

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IN THE POST COVID-19 PANDEMIC OF INDONESIA”

The rituals in agriculture include the tradition the movement of the Jember diaspora is due
of “nyonteng”, or salvation before harvest, a to the solidarity between their ethnic groups.
form of gratitude to the creator.
Furthermore, Jember is currently known
Genealogy of Shopping in Madura and as the city of pendalungan; Raharjo said that
Java Communities the pendalungan in Jember discusses the cul-
tural mixing between Java and Madura and
The wave of migration of Madurese, Java- mixes various cultures and ethnicities such as
nese, and several other ethnicities such as Chi- Chinese, Arabic and Using and others, which
nese and Arabs occurred on a large scale in the have crossed barriers. And defend each oth-
19th century when Dutch private plantations er’s boundaries. Inter-ethnic encounters have
began to open new land in Jember, making long occurred, which have resulted in a new
Jember an area with reasonably rapid growth. identity and have a variety of cultures and
Even in historical records in 1883, Jember be- languages t​y​ pical of Jember, for example,
came a separate afdelling which previously Can-Macanan Kadek, Madurese-speaking
became a district of the Bondowoso afdelling ludruk and so on. Although there is a mixing
(Arifin, 2006). Of course, those who migrate of cultures in the Jember space, there is still a
have various reasons, such as wanting to have process of cultural development of each eth-
a decent life or being mobilized by a particu- nic group. For example, in the southern part of
lar culture. Cohen stated that the elements of Jember, many people continue the Mataraman
displacement in the diaspora are divided into and Panaragan traditions.
three. First, the removal of their homeland is
caused by their voluntary or the result of trau- Meanwhile, in the northern and eastern
ma due to compulsion. Second, orientation parts of Jember, Madurese people dominate
towards the motherland. Whether it is imag- and develop their culture and customs. Mean-
inary or objective, it is a prominent aspect of while, a small amount in the city becomes a
collective memory. Third, the continuous mo- meeting room for these cultures. (Ikwan Seti-
bilization of solidarity is a process of main- awan, 2016)
taining group boundaries. (Udasmoro, 2020).
This means that currently, Jember has become Interestingly, when talking about pen-
a translocal diaspora space for various ethnici- dalungan itself, it is not only related to Jem-
ties. Specifically, the displacement carried out ber but also to the areas in the Horseshoe.De
by the Jember diaspora community in the past Oosthoek) such as Probolinggo, which has de-
was a compulsion. They voluntarily moved clared itself the capital of pendalungan, and
from their homeland the uncertain economy Bondowoso, especially maesan, who identify
in their land or due to trauma in the social their culture, which is referred the community
space. In addition, the displacement of the di- as pendalungan. Unlike Probolinggo and Bon-
aspora community is the result of an orienta- dowoso, the people of Sempolan and Gumuk-
tion towards the culture and customs that they mas Jember have different vocabulary to sym-
believe in, thus providing a collective aware- bolize the Javanese-Maduran marriage; they
ness that moving to another place creates new call it blandongan. (Arifin, 2012)What the
hope for a better life they live, furthermore, author wants to convey is that actually penda-
lungan has a universal meaning for the Horse-
shoe community, not only politicized by one

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party or one region regarding their culture, pot that serves as a place to live where vari-
even Jember itself, which declared as a city of ous cultures and ethnicities meet also deviates
pendalungan, not all people know the meaning from the historical meaning that developed
of pendalungan itself even has a symbol itself in the Horseshoe community. And their art.
that appears in the Jember community. From even each of them are proud of their tradi-
the description above, the author reaches the tions. Fourth, the pendalungan, who has been
disposition that pendalungan as Jember’s dis- merely a shadow all this time, believes that
tinctive identity has weaknesses. First, not the contribution of Madura-Java will negate
all Jember people know, understand, and ac- the contribution of ethnicity or race such as
knowledge pendalunagn as a cultural identity. Chinese, Arab or Blambangan, which has so
far dynamized the cultural space in Jember.
Talking about the identity or characteris- Fifth, understanding pendalungan as a large
tics inherent in a community, members must pot that serves as a place to live where vari-
also recognize that identity. Can pendalungan ous cultures and ethnicities meet also deviates
be used as an identity when the majority of from the historical meaning that developed
the people of Jember do not know, under- in the Horseshoe community. And their art.
stand, or even do not recognize pendalungan even each of them are proud of their tradi-
as their identity? Second, the term pendalun- tions. Fourth, the pendalungan, who has been
gan is not only known in Jember but is uni- merely a shadow all this time, believes that
versally known by the Horseshoe community the contribution of Madura-Java will negate
or even other areas, which means that Jember the contribution of ethnicity or race such as
cannot monopolize the term. Third, under- Chinese, Arab or Blambangan, which has so
standing that pendalungan as a cultural iden- far dynamized the cultural space in Jember.
tity dominated by Madurese-Javanese mixing Fifth, understanding pendalungan as a large
negates the fact that many Jember residents pot that serves as a place to live where vari-
still maintain, transform, and live the culture ous cultures and ethnicities meet also deviates
they inherited from their ancestors. For exam- from the historical meaning that developed in
ple, the Semboro people to this day still keep the Horseshoe community. (Ikwan Setiawan,
the Mataram tradition, starting from aspects 2016)
of ritual, language, and culture. to the arts as
well as the people of Jelbuk, Sumberjambe, On the other hand, the appropriation pro-
Ledokombo and several areas where the ma- cess in Jember began intensively after the
jority of the population is Madurese, they still regent of Jember at that time, Dr Hj. Friday
maintain their ritual, language, and artistic declared Jember as the city of Pendalungan;
aspects. Even each of them is proud of their what needs to be known here is the definition
traditions. Fourth, the pendalungan, who has or understanding made by the Regent of Jem-
been merely a shadow all this time, believes ber at the time of pendalungan in his tweet on
that the contribution of Madura-Java will ne- Facebook he said that:
gate the contribution of ethnicity or race such
as Chinese, Arab or Blambangan, which has “Jember is known as the city of pendalungan.
so far dynamized the cultural space in Jember. Heterogeneous society, immigrants from
Fifth, understanding pendalungan as a large the various area. No wonder so many arts and
cultures develop in this area. Who can find

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 63
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

cultural arts from various areas? If the poten- and the general public can learn art, including
tial of this nation’s cultural arts and heritage painting, meaning that the Pendalungan Cul-
is managed properly, then there will be This tural House has strategic importance to main-
is an extraordinary potential that can attract tain Pendalungan art and culture in Jember to
tourists to visit Jember. Well, domestic and attract both foreign and domestic tourists. Af-
foreign tourists. Jember is like a miniature of ter the tweet, the appropriation of pendalun-
Indonesia, then preserve the nation’s cultural gan was very significant, such as the start of
heritage. Jember is a unique area with a vari- the pendalungan festival, to the establishment
ety of arts the nation’s culture” (Facebook of of the Pendalunga Cultural House in Panca-
Regent Friday) karya village, Ajung. One of the administra-
tors said that the Pendalungan Cultural House
At that time, the regent of Jember’s un- was the first to regularly stage a variety of
derstanding of pendalungan was similar to the pendalungan arts, including ludruk, wayang,
knowledge of the experts who defined pen- janget, music patrol, and various dances.
dalungan. It is clear then that the Regent of
Jember used the metaphor of a big pot, a place Second, places of study and the general
where many cultures and ethnicities meet, public can learn art, including painting, mean-
practice each other’s culture so that there are ing that the Pendalungan Cultural House has
many artistic attractions. This understanding strategic importance to maintain Pendalungan
is legitimate, but isn’t this meaning only inter- art and culture in Jember to attract both for-
twined in the academic world and the cultural eign and domestic tourists. After the tweet, the
elite? In addition, in a tweet he made on Face- appropriation of pendalungan was very sig-
book by the regent of Jember, he described nificant, such as the start of the pendalungan
the multicultural meaning that who can ac- festival, to the establishment of the Penda-
commodate in a metaphor (big pot), this also lunga Cultural House in Pancakarya village,
indicates that it is not only about marriage be- Ajung. One of the administrators said that the
tween ethnic and racial mixtures, more than Pendalungan Cultural House was the first to
that for a beneficial interest. The multicultural regularly stage a variety of pendalungan arts,
identity is advantageous in the cultural arts including ludruk, wayang, janget, music pa-
of the Jember people, which are displayed in trol, and various dances. Second, places of
public spaces so that they can attract both for- study and the general public can learn art, in-
eign and domestic tourists. After the tweet, the cluding painting, meaning that the Pendalun-
appropriation of pendalungan was very signif- gan Cultural House has strategic importance
icant, such as the start of the pendalungan fes- to maintain Pendalungan art and culture in
tival, to the establishment of the Pendalunga Jember. The establishment of the Pendalunga
Cultural House in Pancakarya village, Ajung. Cultural House in Pancakarya village, Ajung.
One of the administrators said that the Penda- One of the administrators said that the Penda-
lungan Cultural House was the first to regu- lungan Cultural House was the first to regu-
larly stage a variety of pendalungan arts, in- larly stage a variety of pendalungan arts, in-
cluding ludruk, wayang, janget, music patrol, cluding ludruk, wayang, janget, music patrol,
and various dances. Second, places of study and various dances. Second, places of study
and the general public can learn art, including

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painting, meaning that the Pendalungan Cul- On the other hand, although art perfor-
tural House has strategic importance to main- mances are often performed with the theme of
tain Pendalungan art and culture in Jember. pendalungan culture, the lack of understand-
The establishment of the Pendalunga Cultur- ing of the meanings contained in the art is
al House in Pancakarya village, Ajung. One usually carried out, even though many people
of the administrators said that the Pendalun- of pendalungan do not understand the art of
gan Cultural House was the first to regularly pendalungan, they only think that it is only a
stage a variety of pendalungan arts, including performance. Normal.
ludruk, wayang, janget, music patrol, and var-
ious dances. Second, places of study and the “What is scouting? Yes, I’ve seen it as the
general public can learn art, including paint- art of pandering in the square, only once,
ing, meaning that the Pendalungan Cultural That’s all, and I don’t understand pendalun-
House has strategic importance to maintain gan as a whole. Many people say pendalun-
Pendalungan art and culture in Jember. gan, but I don’t know about it(Interview re-
sult, September 3 with Mr Sutris as a Jember
If we look at the above explanation, if we resident)
look at the causality between the discourse
carried out by the bureaucracy and the estab- This also indicates the existence of de-
lishment of the Pendalungan Cultural House, cency in government, especially bureaucrats
it certainly has a pragmatic interest in it. How- using the term pandalungan, which has been
ever, the author needs to convey that the estab- appreciated so far. Even some people do not
lishment of the Pendalungan Cultural House know this. This is then not appropriate to make
is legal because cultural work is the right of pendalungan the identity of the city of Jember
every individual citizen. The response given itself. The author wants to convey a pragmatic
by the Pendalungan Cultural House to the art interest in “legalization of the discursive Jem-
inventory in Jember is sufficient to provide ber of the Pendlaungan city”. The Jember city
a representation for the general public of the government, on the one hand, wants to have a
pendalungan culture. Even after the existence cultural identity that is also made to brand the
of the Pendalungan Cultural House, various uniqueness and distinctiveness of the commu-
pendalungan art attractions were held in Jem- nity of various ethnicities.
ber, such as the pendalungan cultural festival,
which was born on 13-14 May 2016. who On the other hand, cultural actors also
presented diverse musical interests, jaranan, manifest interests, whatever it is. The flirta-
reog, campursari and jokes, and ketoprak hu- tion of goods is a concrete form that the foun-
mour in the Jember square: dation of the cultural, economic value of the
term identity or culture. Although most of the
“The pendalungan art show was indeed held people of Jember do not know and believe in
at that time, more precisely on 13-14 May the term, the regime’s will and support from
2016, but after the event was over, currently it the cultural and media outlets will expand the
is only held once a week. That’s even if all the influence of the time. So what is the current
artists can come, and it’s often done at the cul- response of the Jember community regarding
tural house pancakarya ajung (Results of In- Pendalungan?
terview July 3 2021, with RBP management)

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 65
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

Shipments in the Framework of Madura the result of a discussion in class, their par-
and Java ticipation in communities related to penda-
lungan such as IMJ. Even though they have
The appropriation of Jember as a city of gone through several discussions both in class
pendalungan is considered quite successful; and in the community, their understanding of
this success is measured from the implemen- pendalungan culture has not been comprehen-
tation of the pendalungan art festival held in sively formed; they even find the word penda-
2016 and the formation of the Pendalungan lungan and the knowledge of pendalungan is
Cultural House as an inventory of the penda- more dominant in social media.
lungan culture. This claim of success is mea-
surable only for bureaucrats, cultural elites “Pendalungan for me personally is the result
and academics. At the same time, the commu- of marriage between the Javanese-Madura,
nity response is divided into two (1) people historically how the pendalungan can exist, I
who accept pendalungan as the identity of don’t know, and the meaning from the various
Jember (2) people who do not accept penda- arts held by the Jember district government, I
lungan as the identity of the city Jember. In also don’t understanding (Results of an in-
the following, we present data regarding the terview with Mas Habib, a Jember student)
community’s response to the identity of the
pendalungan. “I got an understanding about panning from
the seminar held by kampus, dan kadang
cuman dapat pemahaman tentang pendalun-
gan dari media sosial ya It’s natural then if
you don’t really understand pendalungan (Sis
dina student)

Figure 1. Employment data and the value of Figure 2. pandering is better known
plundering as the identity of Jember from social media
(Source: by the author)
(Source: processed by the author)

We all know that, as stated by Dia-
From data above, we can all know the ac- stase, although they agree with the concept
of pendalungan, their understanding is only
ceptance of pendalungan the identity of Jem- not comprehensive; this also indicates that
they not know and understand the meaning of
ber is around 91%, who disagree and disagree the art displayed in the name of pendalungan,
such as Kaduk, ludruk and so on. Therefore,
is about 5.6% and 3.4%. The acceptance of the author concludes that pendalungan is only

pendalungan as Jember’s identity is domi-

nated by students. The approval is, of course,

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intertwined in the world of academia; accep- in the horseshoe because the people of the Ja-
tance is free of charge without any check and vanese-Madura horseshoe are not the same as
re-check. Which then raises the question of Jember, which consists of Java-Madura.
whether later the pendalungan is appropriate
to be used as the identity of Jember? “For me, pendalungan is not suitable to be
used as an identity, because not all of them”
In dynamizing the existing culture of Jem- Jember people understand the meaning of the
ber. However, indirectly, and also not visible word pendalungan even me as a person who
in the public sphere. Meanwhile, for those lives in Sempolan more familiar with Java-
who disagree with pendalungan as Jember’s nese-Madura marriage called Blandongan”
identity, it is very logical then, they think that (Results Survey, September 20 2021
the context of pendalungan is not appropriate
because Jember itself consists of several eth- “First, Jember as a mining city is less complex
nicities, although dominantly Madurese-Java- and less diverse tocalled panning. Only Mad-
nese, which then negates other races such as ura and Java only. Even though many cities
Arab, Chinese and Using in which they have then consist of such ethnicities and tribes, not
a role. Apart from that, they assume that Pen- only Jember. Situbondo, Banyuwangi,Luma-
dalungan identity in Jember is used as a tool jang, even Bondowoso also have tribes and
in carrying out identity politics and seeking ethnicities like Jember.But whether the city
profit; in this case, pendalungan is understood acquired the city of pandering, the evidence is
as a cultural identity that is then able to invite not” Do not have clear cultural backing. The
foreign and domestic tourists. term Pendalungan itself is still problematic.
(Results survey and questionnaire September
“He said, pandalungan is a new identity due 20 2021)
to acculturation of Javanese culture and Mad-
ura. However, the conception is too forced From the interview above, we all know that
and fits perfectly. Historically,Jember the actual conception of pendalungan as iden-
was not just a wilderness, but a great civiliza- tity has not been entirely accepted by the com-
tion, namely the Kingdom Sadeng mentioned munity until this research was done, even now
in the Negarakertagama fibre. I think Jem- the brand sneers at the identity of Jember as
ber’s identity is yes “Jemberan” is all right, pendalungan and assumed that the term Jember
no need for “pandalungan” frills. That’s just is used as an identity only for pragmatic inter-
for the sake of Interest just politics (Results ests by bureaucrats, the goals are as follows:
of Survey and questionnaire, September 20 described in the previous chapter to foster a
2021) cultural identity which then brings tourists to
come to Jember, the meaning of pendalungan
Even individuals do not know the term itself for the community itself is not yet com-
pendalungan, and they rarely hear the word prehensively understood. This also indicates a
pendalungan. Some individuals also under- physical defect in the understanding of penda-
stand that the identity of the city of Proboling- lungan, that cultural identity should be formed
go is known because they have previously on the condition of society and known, under-
declared about pendalungan for a long time, stood by all levels of Jember society.
even they assume that it is universally known

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 67
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

CONCLUSION Prasisko, Yongky Gigih. 2016. “Pedalungan:
The people of Jember do not entirely ac-
Overseas people in the ‘Eastern End of
cept Pendalungan; in fact, they rarely hear
the word pendalungan. They have their own Java’”. Seminar Papers Discussing
identities about Jember. Because of this, then
it is necessary to negotiate the essence of Jem- Cultural Terminology Pandalungan Jem-
ber considering the current state of Jember.
a cultural identity must be accepted, under- ber, 10 December.
stood by the whole community. No matter the
pragmatic interests that are put forward, this --------2015. Blandongan: The Conquest of
understanding and meaning form a new face
of Jember according to the conditions of the the Cultural Power of the Javanese and
people in the city of Jember.
Madurese. Yogyakarta: LPRIS
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Ikwan Setiawan. (2016). Why (Must) Pan- Purwandaya, Budhi. 2011. “Poverty, Growth

ning? Construction and Interest in de- and Water: The Case of East Java, Indo-
termining the identity of Jember. Matati-
more Institute, 4. nesia”. Papers in The Asian Confer-
Arifin, EB (2012). The growth of the City of
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1, June 2012, 33. via http://iafor.org/acss proceedings.
Ikwan Setiawan. (2016). Why (Must) Pan-
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Udasmoro, E. (2020). Exploring Diaspora
Discourse: What is Going Home? Ex- Big Pot for Multicultural Society”.
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mam, Motion of Power (p. 135). Jakarta: Paper presented in the 2006 Culture Tour
Gramedia Popular Literature.
Zoebazary, MI (2017). Pendalungan People organized by the Study Center History
(Cultural Experts in Horseshoe. Jember:
Pandhalungan Society Jember . and Value Traditional Yogyakarta, Au-
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Hatley, Ron. 2012. “Mapping Cultural regions Yuswadi, Harry. 2015. Fighting for Welfare,
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THE NAMING PATTERNS OF BADUY COMMUNITY

Cece Sobarna1, Asri Soraya Afsari2, Santy Yulianti3
1,2 Universitas Padjadjaran, 3Badan Pengembangan dan Pembinaan Bahasa
[email protected], 2 [email protected], [email protected]

Abstract

Baduy community has its own characteristics. Besides its specific nature, the unique customs of
Baduy also make everything about Baduy tribes to be endlessly discussed. This of course caus-
es people to be curious and eventually visit Baduy. Therefore, it is not surprising that every day
dozens of people come to this place with various needs. Moreover, Baduy became very popular
after President Jokowi wore the traditional Baduy clothing at the MPR Annual Session. The
high number of visits to Baduy certainly causes intense interaction between the Baduy commu-
nity and outsiders with different backgrounds, social, cultural, and economic interests. After all,
this affects Baduy people’s life, including the naming of different cultural elements. Specific
studies on the naming patterns of the Baduy community is still limited. This paper discusses
the phenomenon of the Baduy community naming pattern as a strategic step for documenting
and at the same time anticipatory efforts against external influences that are so massive and can
have a negative impact on the perspective and noble cultural values ​o​ f the Baduy community
as indigenous people.

Keywords: Baduy, indigenous people, cultural values, name patterns

INTRODUCTION In the past, the name of the Sundanese
Name is one of the efforts to label some- people could reflect a person’s social class and
geographical background. Through the name,
thing that can be a creature, object, and sit- it is sometimes known the owner of the name is
uation. Naming concerns the mindset of a from which social class, namely somah (lower
society. Of course, this is a universal phenom- class), santana (middle class), or menak (up-
enon. Giving a name is important to distin- per, noble). Meanwhile, a person’s geographi-
guish something from others even though it cal background can be known from his or her
is in the same field of meaning as something name, especially for the upper class (nobles).
else. Sundanese people, for example, to dis- If someone’s name is Suria, for example, the
tinguish leumpang ‘walking’ activities, there owner of that name usually comes from the
are no less than 60 types of name. The naming Sumedang area; Suriadilaga, Wira from the
is in accordance with the nature or circum- Sukapura region; Wirakusumah, Kusuma(h)
stances of the walking activity (Djajasudarma, from the Bandung area: Wiranatakusuma(h),
(1986); also compare Hadi, (1991)). This dis- Tanu from the Cianjur area. However, there
tinction illustrates that the Sundanese people are also other efforts, which seem to require
have a detailed view of things. Another thing the naming to contain certain phonemes or let-
also happens in the naming of animals, flow- ters, for example, for the upper class people
er plants, carpentry, etc. (Hadi, 1991). This who come from the Ciamis area usually use
naming is one of the unique elements in Sun- the initial phoneme /g/ in their names, such as
danese culture (language). Ginardi, Garmilah, and Galuh.

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

In general, naming someone is done when hammad, for female such as Aisah, Hadijah,
they are still new-born babies. Usually after and Siti.
the seventh day, or after the baby’s umbilical
cord is dry (the former cut of the umbilical However, due to the habit of pampering
cord in the center of the baby’s abdomen has babies as mentioned above, the name that
come off) (Ministry of Education and Culture, people call is usually the spoiled name or the
(1981, p. 59); Mustapa, (1985, p. 31)). More- mother’s favorite nickname, by changing the
over, the naming of the baby is also given af- original name, for example a baby boy named
ter the baby reaches age 40 days. Some even Ahmad whose favorite nickname becomes
do it for a while. For the time being, babies Emed, or Emod. Meanwhile a baby girl named
who have not been given a name are called Hadijah is called Ijah, Ijoh, or Ijot. Likewise,
affectionately according to their gender, for the names Emeh, Omah, Emot are taken from
example, the most common male nicknames names which at the end of the syllable begin
from middle-class is Ujang; and Nyai for fe- with the phoneme /m/ and end with /h/ (Mu-
male. Regarding this affectionate nickname, it stapa, 1985, p. 32). Thus, when someone was
is quite diverse and depends on the tastes of being asked for his/her name, s/he sometimes
the parents. does not know his/her real name anymore.
Even though s/he knows, s/he doesn’t men-
In general, the naming depends on habit tion it right away because s/he is embarrassed.
and courage. But in reality, especially in the Instead s/he will reply that s/he is not a turtle-
ancient Sundanese people, the way to give the dove (kawas tikukur , nikukur) ‘only a dove
name is different for each community group. that usually calls its own name’ (Satjadibrata
The people who give the name are usually 1954: 416; cf. Eringa, (1984, p. 778)). Even
parents or elders, who of course know about in the upper class society, naming does not
luck, whether it’s good or bad. Usually the use calculations. Usually the naming of this
calculation is based on cacarakan which is group is based on philosophical and aesthetic
the good or bad results are based on the nature considerations. In contrast to the lower group,
of each Sundanese script, ha, na, ca, ra, ka, the meaning of the name is taken per word,
and so on. This habit is mostly done by middle for example, Salamet (congratulations), while
class people. Most of the lower class people in the upper group the meaning of the name
do not use that calculation. The names were is taken per morpheme. The morphemes used
given only to distinguish it from other peo- can come from Kawi or Sanskrit language, for
ple alone, for male, as Astim, Istam, Sapan, example, the male name Sujana has a philo-
and Usla, meanwhile for female, as Jaimah, sophical meaning; su means good, jana means
Jainem, and Misnem (Mustapa, 1985, p. 31). human; Gandasudirja: ganda means fragrant,
The names given to the lower classes tend not su means good, reja = raharja means pros-
to have a full name (Papanjangna) and only perous (Gandasudirja (n.d., p. 987)). These
consist of two syllables. However, after Islam names are usually used as a family name and
entered, if the parents want an Islamic name, that is what makes the symbol of upper social
they chose Arabic names. Usually the name status (noble). However, lately, these names
chosen is a good name and has a high rank in are widely used by certain circles.
religion, male name as Abdul, Kodir, and Mu-
This naming issue, as already explained, is

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 71
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

a common phenomenon. Ainiala et al. (2012) ple and Machdalena (1993) studied similar
states that personal naming or self-naming things related to the meaning and charac-
are part of the language used by all cultural teristics of Sundanese names. In fact, at the
communities in the world. They are not only beginning of the 20th century, in 1913, the
culturally universal, but linguistically as well. book by RH Hasan Mustapa, entitled Bab
The self-name cannot stand alone in the struc- Adat-Adat Urang Priangan jeung Urang Sun-
ture and meaning of the word, the self-name da Lian ti Eta, was published which in 1985
always forms an anthroponomy system that was translated by Maryati Sastrawijaya with
includes several different subsystems. This the title Adat Istiadat Orang Sunda. The book
subsystem includes, for example, the first and mentions the issue of naming in relation to
surname systems of European languages o​​r the “Chapter on Keeping Pregnant Women”.
the clan name systems of some African lan- Mustapa explains, as mentioned earlier, that
guages (a clan is a unit, formed by several when the baby’s umbilical cord is dry, then the
families who consider themselves to be the baby is usually given a name by an elder who
same descendant; each clan has its own clan is considered to know the good and the bad.
name). Thus, every language has an anthro- Basically, the naming depends on the person,
ponomy system, but the subsystems that com- for example whose child is the baby. If it’s a
prise it are language and culture specific. The villager, the baby is given a Sundanese name,
basis for choosing a name is different in any such as Istam, Astim, Uslan, Misran, Sapan,
cultures. The general principle of naming is to Sapain for baby boys, while for baby girls they
name children after relatives, such as grand- will be named, e.g. Misnem, Jainem, Uminem,
parents, aunts or uncles; these often occur in a Jaitem, Alikim, Ursi, Suhri, Astimah, Sarinah,
certain order. The name can also describe the and Jaimah. If the parents prefer their chil-
child or express desirable traits for him. These dren will be santri (islamic boarding school
names are often associated with the moment of student) one day, the baby names given are
giving birth or previous events. They can also usually Arabic names, especially good and
refer to the child’s birth order or special posi- high-ranking names, such as Muhammad and
tion in the family; For example, the naming of Abdul for boys, while for girls it will be Siti
twins is carefully regulated in many cultures. Hadijah.
In some cultures, a child’s name is determined
by a dream or other sign. The most typical of Uhlenbeck (1978) also mentions the study
them are names that describe the appearance of naming in the context of compiling his dis-
or nature of the child, names that refer to an- sertation on the morphology of the Javanese
imals or plants, names that relate to the event language. Uhlenbeck’s description also ex-
of the birth of a child, and names that refer plains the name. Naming in Javanese society
to places. In some cultures, a child is given is syntactically characterized by its ability
a derogatory or semantically negative name to combine with persona articles or what are
so that evil spirits will not be attracted to the commonly called the article words si (ngoko)
child or cause his/her death. and pun (krama). In addition, it is morpholog-
ically characterized by the absence of a suffix.
Meanwhile, Sobarna (1993) investigat- Furthermore, Uhlenbeck (1978: 371) explains
ed the meaning of names in Sundanese peo- that in Javanese society names have a special

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

and clear position in the morphological sys- from Cresswel (2014) regarding qualitative
tem. data collection, data collection related to the
Baduy community name includes field data
As in Sundanese society, naming in Java- in the form of interviews with speakers of the
nese society can also be differentiated accord- identity of the Baduy community (Outer) who
ing to the type and class of society. Based on come from the villages of Kaduketug, Baling-
community groups, names in Javanese society bing, Cikopeng, Gajeboh, and Ciranji. .
are divided into (1) names that clearly indicate
a lower class of society and (2) names that do In addition, this study also utilizes data
not merely indicate a certain class of society. on names officially registered with the village
In addition, there are other provisions that ap- government which were obtained with the as-
ply specifically to male names. Male names sistance of village officials and further classi-
consist of a first name (nama alit ‘name for fied by age and syllable. The rows of names in
the little or young man’) or second (nama the Family Card are in the form of Ms. Word
sepuh ‘name for adults’). The first name is and separated, then combined and tabulated to
usually given by the father to his baby at the Ms. Excel. The data that has been collected in
naming ceremony, five days after the baby’s Ms. Excel is then separated again by category
birth (slametan pasaran). The second name is using the shortcut Pivot Table. The order of
usually chosen by the owner of the name him/ the categories includes gender, age, and rela-
herself after s/he grows up. The name replaces tionship name, parent’s name (father or moth-
the first name. The use of a new name by the er). The analysis was carried out based on the
owner of the name is considered a new chapter self-name theory of Ainiala et al. and anthro-
in his/her life. Sometimes the change to a new ponomy local wisdom obtained from the pat-
name is carried out due to important events, tern of naming the Baduy community.
such as marriage, job acquisition, and recov-
ery from illness. If this name change occurs RESULTS AND DISCUSSION
for reasons of marriage, a woman will also Naming in the Baduy community is gen-
leave her first name, but she will not choose a
new name. She will only be addressed accord- erally carried out in three ways. First, through
ing to her husband’s name or by the abbrevi- the dream of a shaman ‘dukun’ who is usually
ation of her husband’s name and preceded by asked for help to give a name. If the shaman
the word mboq ‘mrs’. in three days and three nights does not receive
pituduh ‘guidance’, The shaman prepares
METHODS several names for the baby’s parents to take.
The success of a research is largely de- Second, the naming is done by adjusting the
day of birth, if the birth is on a Wednesday,
termined by the strategy of how to collect the baby is given the name Rebo (Wednesday
data in the field, including naming data. The in Sundanese), as well as on Thursdays, Sun-
abovementioned strategy is also related to the days, and others. Third, it is done by taking
methods and techniques of data collection. some of the names of their parents. Baby girls
Things that must be considered are the vari- will take part of their father’s name, while
ety of questions, field staff, selection of infor- baby boys will take part of their mother’s
mants, and interview techniques. As quoted name. However, sometimes it doesn’t happen.

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 73
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

The names of the children and their parents do This concept is found in groups of children
not correspond. The unique thing about this aged 0-11 years, 12-25 years, 26-45 years, and
name is that if you already have children, the 46-100 years. The similarity of the initial syl-
child’s parents will be called according to the lables indicates that the cross process occurs
name of their first child. For example, a hus- in the name giving in the Baduy tribe, namely
band and wife have their first child named Sa- the first syllable of a girl’s name comes from
cin, and then the husband will be called Ayah the first syllable of the father’s name.
Sacin, while the mother will be called Ambu
Sacin. This call also sometimes makes it dif- b. Mother’s Name
ficult for administrative arrangements related Here is a group of boy names that have a
to government considering the name listed on syllable derived from the mother.
the Family Card is the real name, before hav-
ing children. The following are the patterns of Table 2. Boy Names
naming the Baduy (Outer) community.
Mother’s Name Boy Names

Arsunah Arsid (0-11 yo)

1. The Similarity of the First Syllables Jamsah Jamad
a. Father’s Name
Here is a group of girl names that have a Karniti Karja

syllable derived from the father. Samah Saiman

Arba Arman (12-25 yo)

Aswi Aswan

Daiteu Dani

Table 1. Girl Names Daiteu Dana

Father’s Name Girl Names Rani Rasid

Arman Arhati (0-11 yo) Arum Arda (26-45 yo)

Darma Dasih Arsih Arpin

Nasim Nasih Jateu Jama

Naisan Nasih Sarti Sarda

Radi Rani Sarminah Sarmali

Jaman Jani (12-25 yo) Tarceu Tarmidi

Jakim Jani Saniah Samin (46-100 yo)

Karman Karinah Sarda Sardi

Karim Karsah Yaiceu Yarman

Jarmin Jarmi (26-35 yo)

Jarman Jarpah The Table 2 above shows that each of the
mother’s name that begins with syllables Ar-,
Sadim Sarsih Ja-, Kar-, Sar-, Da-, Ta-, and Ya- then a boy’s
name will begin with the exact same fragment
Janawi Jani (46-100 yo) as the mother’s name such as Ar, such as Ar-
sid, Jam-mad , Kar-ja, Sar-da, Tar-ceu, and
Ramin Rani Ya-iceu This concept is found in groups of
children aged 0-11 years, 12-25 years, 26-45
The Table 1 above shows that each fa- years, and 46-100 years. The similarity of the
ther’s name that begins with the syllable A-, initial syllables indicates that the cross pro-
Ar, Da-, Na-, Ja-, Ka- and Sa- then the girl’s
name will start with the exact same fragment
as the father’s name, such as Ar-man, Dar-ma,
Na-sim, Ja-kim, Jar-min, Ka-rim, and Sa-dim.

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

cess occurs in the name giving in the Baduy Table 4. Boy Names
community, which is the name of a boy is de-
rived from the mother’s name. Mother’s Name Boy Names

Armah Narma (0-11 yo)

Arsih Asid

2. Differences in Vowels or Consonants in Herdi Heni
Syllables
Sari Sati
a. Father’s Name
Here is a group of girl names that have a Anah Ahan (12-25 yo)
syllable derived from the father, but there is a
change in the consonant or vowel of the first Asmah Asmad
syllable.
Nawi Hadi

Sarwi Handi

Aswi Aldi (26-45 yo)

Saci Jali

Table 3. Girl Names Rawi Radi

Father’s Name Girl Names Kani Sanim

Amir Anis (0-11 yo) Taci Taki (46-100 yo)

Nasim Nasih Ambu Sarda Sardi

Hadi Nari Dari Dalci

Ajim Ami (12—25 yo)

Salim Salinah The table 4 above shows that mother’s
name change on the child’s name consonants,
Sani Sadi like Armah becomes Narmah, Nawi becomes
Hadi, Taci becomes Taki, and so on. Conso-
Arsah Asbah (26-45 yo) nant changes in the name to balance the use of
boy names. This concept is found in groups
Sarmidi Sarminah of children aged 0-11 years, 12-25 years, 26-
45 years, and 46-100 years. Changes at the
Arji Arti beginning or end of the syllable indicate that
there is a process of changing the sound of c
The Table 3 above shows that the father’s into l and k. The same is true for w to d. This
name changes on consonants of the daughter’s consonant change occurs in some boy names.
name, such as Amir becomes Anis, Sani into The giving of cross names still occurs in the
Sadi, Arji becomes Arti, and so on. Conso- naming of the Baduy community, namely the
nant changes in the name meant to balance the name of a boy comes from the mother’s name.
use of female names. This concept is found
in groups of children aged 0-11 years, 12-25 3. Immersing or Adding Consonants or
years and 26-45 years. However, the cross Vowels to the Syllables of
naming still occurs in the Baduy commu-
nity, namely the name of a boy comes from a. Father’s Name
the mother’s name. Changes in consonants Here are a group of girl names that have
or vowels in the girl names are made only by syllables derived from the father, but there is
some Baduy residents. immersion or addition to the consonants or
vowels of these syllables.
b. Mother’s Name
Below is a group of boy names that have
a syllable derived from their mother, but there
is a change in the consonant or vowel of the
first syllable.

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 75
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

Table 5. Girl Names comes Sardi. The additional of consonants/
vowels in the middle, such as Ani becomes
Father’s Name Girl Names Andri, Ani becomes Hanik, and Sami becomes
Sarmani. The addition of this consonant or
Marja Anita (0-11 yo) vowel is more common in some boy names in
Baduy community.
Aja Anita
4. Cultural Heritage
Dulha Darsah Sundanese people recognize the mismatch

Dainah Dasila of names given to someone. According to the
opinion of most of the Sundanese people,
Sarman Samah (12-25 yo) the incompatibility of the name is marked by
the frequent illness of the owner of the name
Asmah Asmad (usually when s/he was a child) due to beurat
ku ngaran ‘the name has too heavy meaning’.
Jarmin Jarmi (26-45 yo) The opinion ‘beurat ku ngaran’ can be seen
from two aspects, namely the sociological and
Jumin Juni philosophical aspects. From a sociological,
this ‘beurat ku ngaran’ perspective is caused
Janawi Jani (46-100 yo) by the somah (lower class) community which
uses the names for menak (upper or noble)
The Table 5 above shows that the father’s community. Philosophically, this occurs be-
name has been immersed or added to the cause there are too many expectations con-
consonants or vowels of the syllables in girl tained in the meaning of the name. Therefore,
names. The immersion or omission of letters the name must be immediately replaced by
(consonants/vowels), such as Janawi becomes a name that according to calculations that is
Jani, the deletion of letters (consonants/vow- more suitable for that person. In the Kanekes
els) in the middle, such as Sar-na becomes Sa- community, if a child is too often sick, that
ti, and Sal-min becomes Sa-mi. This deletion child is briefly ‘thrown’ in the trash, and then
or addition of consonants or vowels occurs in the name is changed to Runtah ‘garbage’
some girl names in Baduy community. (male) or Cudih (female). The original name
cannot be called again. Another custom is to
b. Mother’s Name first confess the sick child to family members
Here are a group of boy names that have with the hope that the child will always be
healthy and have good luck. If a child is treat-
syllables derived from the father, but there is ed this way (usually a boy), his name should
immersion or addition to the consonants or be changed to Pulung ‘take’. After the child is
vowels of these syllables. given a new name and wears gelang kanteh ‘a
traditional bracelet’ on the left hand for girls
Table 6. Boy Names and on the right hand for boys. This bracelet is
considered a repellent against reinforcements
Mother’s Name Boy Names (see also Permana, 2006, p. 52).

Ani Andri (0-11 yo)

Arni Arnadi

Ani Hanik (12-25 yo)

Sari Sarmidi

Sami Sarmani (26-45 yo)

Ambu Samardi Sardi (46-100 yo)

The Table 5 above shows that the moth-
er’s name has been immersed or added to the
consonants or vowels of the syllables in girl
names. The immersion or omission of con-
sonants/vowels, such as (ambu) Samardi be-

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

Renaming because of this mismatch, is community have started to follow the outside
usually followed by hajatan ‘a celebration’ by world, such as Laras, Anita, Susi Marsela,
presenting bubur beureum bubur bodas ‘red Andri, and Yani, while the names that are gen-
porridge and white porridge’. Making this erally used include Cainah, Dasah, Sati, Jani,
porridge in addition to marking the official Sarta, Arman, and Armin. The thing that has
name change, also has a symbolic meaning. not changed for self-names is that the Baduy
Biologically, red porridge symbolizes women community does not use a last name (sur-
(blood, menstruation), while white porridge name). They still use their own name (person-
symbolizes men (sperm). According to Hin- al name) or birth name (given name). Names
du philosophy, red porridge symbolizes men with two words (first and last name) are still
(courage), while white porridge symbolizes very rarely found in the Baduy community.
women (chastity).
CONCLUSION
The name for the Sundanese people is not The Baduy naming pattern follows the
only a symbol of self-identity, but also has a
sacred value. The taboo on mentioning one’s concept of the use of the first syllable in chil-
own name and parents is thought to be one of dren and the conception of cross-naming ac-
the reasons why the Sundanese people do not cording to the sex of the child. The concept
know the clan (as in the Batak community). of the first syllable father/mother used in
The taboo of mentioning names is not only for daughters/sons can be inherited completely
people who are still alive, but also for people like Arbi—Arni, partially or changed like Tar-
who have died especially figures or karuhun. di—Talci, or can experience the immersion,
Usually when referring to a deceased person such as Karni—Arji. The use of the father’s
(karuhun), the place where the karuhun is first syllable which is passed down to daugh-
buried is mentioned, for example nu sumare ters, and vice versa, shows the philosophy of
di Gunung Padang ‘who resides in Gunung fathers protecting their daughters and sons
Padang’ ... (in a literary work). Therefore, it protecting their mothers.
is also suspected as one of the reasons why
most of the old Sundanese literary works are The other uniqueness in naming the Baduy
anonymous. community is for example for female names;
the vowel /o/ of the father’s name is not used.
The naming pattern in the Baduy com- In addition, for both male and female names,
munity is inseparable from various consid- if the third element of the father/mother name
erations. The self-name Pulung and Runtah is the phoneme /s/ or / r/ then the element is
are still used in the Baduy community with almost always used. However, over time, of
similar considerations. Naming patterns that course, there is a dynamic of naming in the
occur in the Baduy community still persist Baduy community in terms of strict adherence
despite experiencing many shifts. Naming to convention patterns.
patterns with the first syllable of the father’s
name in the girl names and the first syllable of REFERENCES
the mother’s name in the boy names are still Ainiala, T., Saarelma, M., & Sjoblom, P.
mostly used. Meanwhile, changing the name
suffix or prefix is h​​ ard to find in the Baduy (2012). Names in Focus: An Introduction
community. Personal names in the Baduy to Finnish Onomastics. SKS Finnish Lit-
erature Society. https://doi.org/10.21435/
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Creswell, J. W. (2014). Research Design
(Qualitative, quantitative, and Mixed
Methods Approaches). SAGE.

Gandasudirdja, R. M. (n.d.). 700 Paribasa
Sunda. Firma Bkonomi.

Machdalena, S. (1993). Makna dan Ciri-ciri
Nama pada Masyarakat Sunda. In Makna
Nama dalam Bahasa Nusantara: Sebuah
Kajian Antropolinguistik. Bumi Siliwan-
gi.

Permana, C. E. (2006). Tata Ruang Mas-
yarakat Baduy. Wedatama Widya Sasta.

Permana, C. E. (2010). Kearifan Lokal Mas-
yarakat Baduy dalam Mitigasi Bencana.
Wedatama Widya Sastra.

Rosidi, A. (2011). Kearifan Lokal dalam Per-
spektif Budaya Sunda. Kiblat Buku Uta-
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Sibarani, R. (2004). Antropolinguistik. Poda.
Sobarna, C. (1993). Makna Nama: Cara Ber-

pikir Masyarakat Sunda. In Makna Nama
dalam Bahasa Nusantara: Sebuah Kaji-
an Antropolinguistik. Bumi Siliwangi.
Sudjarwo. (1986). Sapaan Mesra dalam Ba-
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PROCEEDING THE 1ST INTERNATIONAL CONFERENCE ON SOCIAL 78
SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

THE SURVIVAL STRATEGY OF
TRADITIONAL ARTISTS DURING THE COVID 19 PERIOD

Debora Christina Ayomi1, Maghfirah Bunga Ridia2, Mita Munawaroh Maelasari3
1,2,3InstitutSeni dan Budaya Indonesia (ISBI) Bandung
[email protected]; [email protected];
[email protected].

Abstract

The covid-19 pandemic has affected all aspects of life, including art. This paper discusses the
impact of the covid-19 pandemic on the life of traditional artists. This research is a qualitative
with the method used in collecting data by interviews and library research to strengthen the
data obtained from the informants. Informants are Dalang in Karangkates East Java, Sinden
in Cisewu and Ciheulang West Java. This research is conducted in two different provinces in
Karangkates East Java, Cisewu and Bandung, West Java. The results show that artists are im-
pacted with the covid-19 pandemic yet they develop particular strategies to survive.

Keywords: Survival strategy, Traditional Artists, Covid-19

Abstrak

Pandemi covid-19 mempengaruhi semua aspek kehidupan, termasuk kesenian. Makalah ini
mendiskusikan bagaimana dampak pandemi covid-19 terhadapseniman di lingkup masyarakat
Karangkates Jawa Timur, Cisewu dan Bandung Jawa Barat. Penelitian ini bersifat kualitatif
dengan metode yang digunakan dalam pengumpulan data adalah dengan wawancara dan studi
pustaka untuk memperkuat data yang diperoleh dari informan penelitian ini. Informan adalah
Dalang di Karangkates, Jawa Timur dan Sinden di Cisewu dan Ciheulang, Jawa Barat. Peneli-
tian ini dilakukan di dua provinsi yang berbeda, yaitu di Karangkates Jawa Timur, Cisewu dan
Bandung Jawa Barat. Hasil penelitian menunjukkan bahwa seniman sangat berdampak dengan
pandemi covid-19. Namun demikian, mereka mampu menciptakan sejumlah strategi untuk ber-
tahan.

Kata Kunci: Strategi bertahan hidup, Seniman, Pandemi Covid-19.

INTRODUCTION covering a large geographical area (www.
Covid-19 hit Indonesia since March 2020. kamuskbbionline.com, 2021). The Indone-
sian government needs to determine some
This has a tremendous impact on the people strategies to break the chain of the spread
of Indonesia. Indonesian people are forced to of covid-19. Strategic policies in the central
survive in new conditions (new normal). The government and local governments require an
World Health Organization (WHO) has desig- analytical view in implementing procedures
nated covid-19 as a global pandemic that af- for handling the covid-19 pandemic. The han-
fects major countries. The term pandemic ac- dling of the impact of Covid-19 is to imple-
cording to the KBBI dictionary is an outbreak ment PP 21 of 2020 on largescale social re-
that is simultaneously contagious everywhere

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

strictions (PSBB) handle coronavirus disease (www.liputan.6.com, 2021), Komarudin as a
(covid19) set by the Minister of Health and news writer conveyed that he watched Sinden
can be done by the local government based plays and donated. This donation proves that
on the approval of the minister of health. The the influence of the spread of covid-19 creates
purpose of PSBB includes preventing the oc- quite a lot of impact for pesinden. Although
currence of gatherings of people, both in small the program still could be implemented on-
and large numbers, and suppressing the spread line with tagar #nontonteaterdirumahaja, but
of the coronavirus itself among the commu- it was not meet the needs of their economy in
nity. However, large-scale social restrictions general. Regarding this situation, This paper
(PSBB) also cause other problems because discusses to see how the condition and strate-
many activities and mobility of the commu- gical survive of the traditional artists as repre-
nity in carrying out their routines become dis- sented by the puppeteer and pesinden.
rupted, it requires a process of adaptation and
education for the entire community including METHOD
art actors (Asril Gunawan, 2020: 84). The method used is a qualitative research

This change makes some aspects that are method. The main focus of the research is
usually done by the community directly turn changes in art activities among traditional
into online (Saputri, 2020) It is worth noting artist, including Dalang, Pesinden, and Art
that, not all activities carried out online can Teacher in different regions in Karangkates
anticipate every field. One of them is the field East Java, Sinden in Cisewu and Ciheulang
of arts and culture activities. However, it is West java during the covid-19 pandemic. The
still workable, although most cannot feel the study conducted in three different regions in
values of the art and culture displayed (Fati- West Java and Central Java. The area that will
mah &Hayati, 2021). This impact affects art be observed is the residence of in Karang-
actors, both economically and creatively. kates East Java, West Java Garut, and Band-
ung. In colletcing data, it is three approaces
A young puppeteer from the city of Solo : Life History, Grounded Theory; Personal
named Wejo Seno Yuli Nugroho stated that Narrative (Setyobudi, 2020). Grounded Theo-
the current pandemic situation has the most ry is a theory based on reality and explanation,
impact on art actors, especially puppet shows (Field&Morse 1985; Setyobudi, 2020).
(Regional.kompas.com). This requires the
puppeteer to think of a new strategy in his The research techniques used in collecting
puppet show. The puppeteer must display data are literature studies, observations, and
puppets online. If he forced to hold the show interviews. (1) Studying literature from dif-
offline, he usually get a warning or ban direct- ferent soruces including journals, books, and
ly with the standards of regulation issued by other scientific papers following the theme
the government to maintain the lack of spread and subject of the research; (2) conducting ob-
of covid-19 (Saputri, 2020). servations in the fields, regarding the phenom-
ena that occur. Research data collection; (3)
Other than Dalang, those who experienced The interview conducted using informal con-
difficulties during the covid-19 pandemic, versational interview. (Holloway & Wheeler
are Sinden and art teachers. Sinden and aal- 1996; Johnson and Christensen 2004; Patton
so experience hardship in undertaking their 2002; Setyobudi, 2020).
work both as meeting economic needs and the
need to sharpen skills or skills. Asreported in

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 81
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

RESULT AND DISCUSSION when the officers on duty gave improper. This
1. New normal phenomenon in a puppeteer incident occurred in an area where the infor-
and strategies to survive mants usually teach young puppeteers and
current puppets. According to Subur, the de-
Covid-19 provides many changes that oc- velopment of covid-19 provides many chang-
cur in the present. Most of these changes have es for the artists. This unpleasant exsperience
a considerable impact in various areas of so- gave positive impacts for Subur Sabdo As-
ciety, for example work, education, and so on. moro in thinking about the best way to keep
Work becomes something that is quite diffi- performing puppet despite his loss of income
cult the community in the pandemic. Difficul- to meet the financial needs of families and
ties in work have an impact on the financial crew working in teams.
needs of society in general, and his situation
forces community creativity and initiative to After the expulsion puppet shows con-
do various things as effort to meet the family tinued to perform. However, he changed the
and personal needs. This is the reason for so way he performerd in more specific commu-
many changes in people’s lives. nity including in religious communities such
as Pondokan, Pesantren, and other communi-
Traditional artist are experiencing the ties. Subur argues that his performance group
same thing. In general the activities of art- received good impressions in thoese commu-
ists require direct interactions with the audi- nities. Subur organized a puppet show in Pon-
ence. Now, it becomes something need to be dokan, where he obtained permission from
thought of by the artist community, to survive Kiai who is a religious figure and a Pondok
in this pandemic. One of the informants who leader. In this show he incorporated religious
experienced this condition gave some of his through puppet shows.
views on this pandemic time.
The puppeteer must be creative in think-
The informant is a puppeteer lives in Ka- ing of ways to maintain his work as a strategy
rangkates Village, East Java, stated some facts of survival. The puppeteer also had to think
and opinions in an interview conducted on about the lives of his crews whose being, de-
Wednesday, 9/29/21. Subur Sabdo Asmoro is a pendence to the show for their income. This
57 year-old puppeteer, who has been as an art- is one-way of the artists tos maintain their
ist starting from his youth. He is also a cultural work in this pandemic regardless of health
arts teacher in Kalipare villages, East Java. His programs that have become the agreement of
wife is Sinden with two childern, a boy and a the community and the government to reduce
girl who are still in an elementary school. His the spread of covid-19. A community also has
father, Subur Sabdo Asmoro had served as a rules and stages in implementing its health
customary elder in Karangkates Village. As an program.
informant, SuburSabdoAsmoro provides views
and ways of survival with his family and crew 2. The new normal phenomenon in Sinden
in cultural activities or activities carried out (a traditional singer) and strategies to sur-
during the Covid-19 pandemic. vive

Subur Sabdo Asmoro gave some views The second informant is a local artist in
including his disapproval to the government Cisewu Village Cisewu District Garut West
politices for art communities. For example, Java Province. He is a male singer (sinden)
when Subur Sabdo Asmoro carried out the
puppet show, he got unpleasant exsperience

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

with a female voice and appearance. Heri Yan- main problem that has an impact on income.
to, 23 years old, has been in the art activities In a month, usually, Heri Yanto has a schedule
since the age of 5 and started to take the stage to fill the events as many as 7 to 20 events, but
by singing dangdut and Sunda pop. The blood during this pandemic one event alone good.
of art was passed down by his father who was
also a prominent artist in his area. Until now Nevertheless, the artist does not lostideas
Heri Yanto still maintains his artistic talent by and creativity, to survive in the pandemic,
having his own brand, in addition to maintain- they saw some opportunities in the form of
ing, developing, and preserving raditional art competitions from government and private
in West Java. agencies such as dance competitions, regional
music competitions, and so on by witch gave
The Covid-19 pandemic began to hit Indo- some opportunities to win.
nesia in March 2019. This has a tremendous
impact on Indonesian society forced to sur- Currently, the advance of technology and
vive including art actors such as Heri Yanto. the internet can be utilized to make efforts to
People, in general, will invite entertainment survive in the pandemic, so does Heri. He cre-
if they want to holdceremonies, thanksgiving, ated video content to be uploaded on his per-
and party and automatically this is a spaces sonal Youtube channel. This uploaded video is
for artists to work but this work has been lim- also used to promote his work.
ited in this pndemic. All meetings involving
many people are limited. In the other words, The third informant is a traditional sing-
the pandemic greatly impacted the artists er (pesinden), Nada Lugina or Nada. The
where their livelihoods became limited and covid-19 pandemic was indeed felt by all
even reduced. people, including Nada. According to her, the
most pronounced impact is in financial form.
Based on the interview conducted, Heri- Because of the all event conducted on virtual
Yanto explained the differences before and platform, the salary received is very different.
during the pandemic for artists including “The salary for virtual event is less than reg-
himself, namely the decrease in demand for ular event,” Nanda said. however, there are
events, the number of postponements or can- some advantages from this virtual gig, includ-
cellations of events, not only came from in- ing a more relaxed tone because the time to
dividual but also from a district or provincial take the video can be done at any time, it can
government institutions. Price reduction also be adjusted. According to Nada, the Covid-19
occurs, if the event must be directed then the pandemic, is a challenge for artists to increase
organizers cut the price from normal price. their creativity. Many efforts can be made to
Unlike the circumstances before the pandemic survive during this difficult conditions, in-
where the incoming events has been exceeded cluding how art practitioners/artists can use
the capacity that can be received by Heri and social media to promote their work. There’s
the team. still plenty of rooms to work. As art practi-
tioners/artists, there are needs to create strong
Branding and maintaining communica- solidarity to maintain this industry.
tion and collaboration with Event Organizer
are efforts made to survive in this pandemic. 3. Artists and Covid-19
Decreased selling power and price become the From the situation happened to artists and

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 83
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

paractitioners, it providesa new patterns of CONCLUSION
thinking about a special view of the livelihood Based on the analysis and discussion of
of an artist in different regions in Java. From
the description above, it can be concluded that art in the Covid-19 time and the new normal
it importan to keep someefforts and creativ- phenomenon among traditional artists and
ities of artists in maintaining their existence strategies to survive, the results of this study
in this pandemic period. By maintaining some contain several conclusions, among others:
cultural activities during the pandemic period 1. Covid-19 has a huge impact on artists in
can at least provide a few opportunities by
running their work to meet financial needs. If terms of economy. Performances invite
there is efforts to overcome difficult in cultural limited crowds and automatically artists in
activities during the pandemic period, at least the performing arts sector will be limited
reduce the difficulty in its application. For as well and even stop the performance that
exampleInstitute arts institutions, art school, affects the income of many artists.
communities, and places that provide vari- 2. Adapting to new circumstances is utiliz-
ous activities about art and culture. In addi- ing social media as one way to keep work-
tion, there is also several cultural community ing creatively and maintain the existence
groups in a village, one of which is in Ka- of the artist himself and his work.
rangkates where some yung people performed
arts of Kuda Lumping or known as jaranan. REFERENCES
These can be a medium used to maintain and Asril, Gunawan, dkk. 2020. Covid-19 &Dis-
maintain the development of art in the current
situation. rupsiTatananSosialBudaya, Ekonomi,
Politik dan Multi (CatatanAkademis,
Social media play an important role in this Jurnalis, Aktifis dan Diaspora). Bandar
pandemic. One of them is Youtube where we Lampung: Pusaka Media.
can found various types of videos with differ- Fatima. N &Hayati. E.2021.Media Informa-
ent art activities including art teaching pro- siPenelitian, Pengembangan dan IPTEK.
grams involvinng fine arts, dance, and other JurnalLitbang STAI SyekhJangkungPati.
forms of performing arts. As stated by the sec- (17)1: 35-46.
ond and third informants about the change in Saputri.A.H, dkk. 2020. Eksistensi Tari Virtu-
the media display, which he initially carried al Pada Masa Pandemi Covid-19. Jurnal;
out through the direct media and than turned Implementasi Merdeka Belajar di Masa Pandemi
into virtual media. Covid-19: Peluang dan Tantangan.Lam-
pung: Seminar Nasional Pendidikan ke-4
The use of virtual media affects sever- FKIP Universitas Lampung. Hlm. 90-100.
al fields. Revenue is a main aspect for some Setyobudi, Imam. 2020. MetodePenelitian-
traditional artist, the number of events have Budaya; DesainPenelitian&Tiga Model
changed, and the level of public interest of the Kualitatif:Life History, Grounded The-
results of recordings made by artists. Some ory, Narrative Personal. Bandung: Su-
informants in this give different answers, but, nanAmbu Press.
no one stops to display art, instead there are Nasrullah, Rulli. (2016). Media SosialPers-
creative answers given to keep the job. pektifKomunikasi, Budaya, dan Sosiote-
knologi. Bandung: SimbioasaRekatama
Media

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

Website:
www.kamuskbbionline.com,diakses pada 16

Septermber 2021
www.liputan.6.comdiakses pada 16 Septem-

ber 2021
https://nasional.kompas.com/

read/2020/06/21/15553501/up-
date-21-juni-total-kasus-covid-19diin-
donesia-jadi-45891-tambah-862/ diakses
pada 16 Septermber 2021

A PICTURE BOOK FOR MUSEUM
SULTAN MAHMUD BADARUDDIN II:
HOW VISUAL STORYTELLING UNLOCK CHILDREN’S

CURIOSITY FOR HISTORY

Diani Apsari1, Sri Maharani Budi2,
Gilang Pandu Ramadhan3, Muhammad Dika Nurdian4

1,2,3.4Telkom University
[email protected]; [email protected];

[email protected];
[email protected].

Abstract

Regional museums, such as Museum Sultan Mahmud Badaruddin II in Palembang, become a
bridge that facilitates the fulfil educational institution needs for historical, cultural, and artistic
experiences embodied by the museum’s collection, like textiles, weapons, traditional clothing
to handicrafts in its collections. However, the obstacle faced by this museum is the lack of
educational media that can be used to explain what the contents of the museum collection are
to students. Therefore, the authors conducted this research with a qualitative method; through
observation, questionnaire, interviews, and literature study to design educational media. This
research uses visual storytelling through illustrations that can be used by the Museum Sultan
Mahmud Badaruddin II to educate school students who visit the museum.

Keywords: children picture book, illustration, museum, visual storytelling

Abstrak

Museum daerah, seperi Museum Sultan Mahmud Badaruddin II di Palembang, menjadi jem-
batan yang memfasilitasi pemenuhan kebutuhan lembaga pendidikan akan pengalaman sejar-
ah, budaya, dan seni yang diwujudkan oleh koleksi museum, seperti tekstil, senjata, pakaian
tradisional hingga kerajinan tangan dalam koleksinya. Namun, kendala yang dihadapi museum
ini adalah kurangnya media edukasi yang bisa digunakan pemandu museum untuk menjelaskan
apa isi koleksi museum tersebut kepada siswa. Oleh karena itu, penulis melakukan penelitian
ini dengan metode kualitatif; melalui pengamatan, kuesioner, wawancara, dan studi sastra un-
tuk merancang media pendidikan menggunakan penceritaan visual melalui ilustrasi yang dapat
digunakan Museum Sultan Mahmud Badaruddin II untuk mendidik siswa sekolah yang men-
gunjungi museum.

Kata kunci: buku bergambar anak-anak, ilustrasi, museum, cerita visual

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

INTRODUCTION storytelling through illustrations that Museum
Municipal museums are the Museum Sultan Mahmud Badaruddin II can use to ed-
ucate school students who visit the museum.
Sultan Mahmud Badaruddin II in Palem-
bang, having the potential to be developed in METHOD
terms of promotion. Museum Sultan Mahmud This qualitative research uses content
Badaruddin II—which was later mentioned
as Museum SMB II, has a varied collection, analysis to analyse collected data in particu-
from historical relics during the Sriwijaya era lar, determine the types of respondents, and
to the cultural richness of the city of Palem- reveal the finding from each variable. As a re-
bang. Through messages conveyed through sult, the AISAS method is utilized to validate
collections displayed in the exhibition hall, the final design before the picture book can
Museum SMB II is a bridge that facilitates be published. Data collection techniques were
the fulfillment of people’s needs for histori- doing through observations, interviews, and
cal, cultural, and artistic experiences. In 2021, literature studies. Observations were carried
the Museum SMB II faces several technical by gathering information about the Museum
obstacles and interrelated problems, espe- SMB II Palembang collection, which varies
cially in information and educational media from historical and cultural archives. The col-
for elementary school students as a visitor. lections displayed and included in the design
The issues are, the existing information me- of this picture book are mostly museum col-
dia only depends on conventional brochures lections on display, starting from the collec-
and museum tour guides. Which based on the tion of statues from the Srivijaya era, famous
museum representative preferences, the print- figures during the royal period, coins, tradi-
based information media is still feasible. Still, tional clothes and cloths, traditional weapons,
mode updated, interactive content with more to dioramas, which shows the situation during
child-friendly visuals to understand the histo- the reign of Sultan Mahmud Badaruddin II.
ry of Museum SMB II, also needed. On the Moreover, the researchers also observe the
other side, museum audiences are increasing- activities taking place at the museum. From
ly looking for compelling experiences where, the observations, data on the interaction be-
besides learning, engagement and enjoyment tween humans and objects will be obtained,
are critical success factors (Radeta et al., how humans and other humans interact at the
2017). This kind of learning experience can location, and can even describe the condition
be in the form of educational media that utiliz- of the area around the object. In this context,
es illustration or visual storytelling elements. the interaction between visitors in age 7-12,
With this educational media, students can be most of them are elementary school students.
further motivated to learn (Puspitarini and In addition, the interview process was also
Hanif, 2019), especially studying the histori- conducted with the curator and the head of
cal content in the SMB II Museum. Museum SMB II, Nyimas Ulfa, and also Gil-
ang Pandu Ramadhan, the illustrator who had
Therefore, this research aims to find suit- experience in making a children picture book
able information media that explains the his- for educational purposes. Interview in this
tory of Museum SMB II to elementary school study was employed as a preliminary study
children in a more interactive way using visual

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 87
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

to find research problems (Sugiyono, 2018). Palembang called “Museum Keliling”. In this
Moreover, the literature review process relat- program, the museum representatives come to
ed to the design process, such as searching for school to invite the students to visit the mu-
references from books, articles and sources seum and then guided by the museum tour
from the internet, was also carried out. From guides. Since the pandemic arrives in 2020,
this data collection process, insight can be ob- the number of visits to this museum has also
tained to design a picture book for educational decreased, as the impact from the government
media for elementary school students visiting policy of remote learning. Now, in 2021 along
the Museum SMB II. with the opening of many government facili-
ties including museums, the SMB II Museum
RESULT AND DISCUSSION is starting to stretch to attract back the num-
1. Sultan Mahmud Badaruddin II Museum ber of visitors, especially school children. Ac-
cording to Nyimas, to accompany the learning
Built in 1984, the Sultan Mahmud process in the museum, educational media is
Badaruddin II (SMB) Museum stores stories needed. This educational media can be in the
about the history of the city of Palembang. form of comics or illustrated stories equipped
The museum’s collections include Palembang with a storyline that explains the objects on
War paintings, traditional war equipment display in the museum, so that the process of
such as machetes/swords, the Kedukan Bukit learning the history and culture of these ob-
Inscription, antique porcelain, traditional jects feels more interesting for children.
clothes, and songket. For those who are visit-
ing this place for the first time, there are muse- 2. The Function of Illustration in Picture
um educators who will tell the history of each Book
collection in the SMB museum. The museum
is open every day, but on Mondays it’s only Salam (2017) revealed that illustration art
open half a day. The entrance ticket is priced is a presentation that reflects one’s personality
at IDR 1,000 for children and students, IDR in the form of black-and-white or multi-col-
2,000 for students, IDR 5,000 for the public, ored works that are always exciting, uplift-
and IDR 20,000 for foreign tourists. There- ing, emotional, and motivating. Illustrations
fore, to improve the quality of conservation also act as mediators between the text and the
and visits from tourists, the Sultan Mahmud reader, allowing the reader to “feel the words”
Badaruddin II Museum requires promotional (Hladíková, 2014). According to Kartaatm-
efforts and the development of creative pro- adja (2015), Illustration has a very important
grams that can be maximized by the applica- role because it looks at a child’s sensitivity to
tion of design science. According to Nyimas images (visuals) that even appear before the
Ulfah, the curator and the administration child can speak.
head of Museum SMB II, Museum SMB II
also being one of the municipal museums in Therefore, illustration in picture books can
Indonesia that routinely holds museum visit be a bridge between abstract concepts like his-
programs for elementary school students in tory and their world for children. Illustration
can package the description of culture and
history in story narratives and illustrations. A

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SCIENCE AND HUMANITIES BASED ON LOCAL WISDOM

character formed from the comic’s narrative, orally, can be sent to potential consumers
accompanied by attractive visuals, will build (here the context is prospective museum visi-
an attachment with the readers (McCannon, tors ) so that they are interested in visiting the
Thonton and Williams, 2008). Likewise with tourist attraction or museum, then, from a vi-
the understanding of history, in this case, the sual perspective that can be better understood
historical objects on display in the SMB II by children (Hanisha, Djalari and Hutama,
Museum, understanding the concept of a chil- 2018), which can convey educational infor-
dren’s picture book cannot stand alone only mation with a wider scope and can be reread
with visuals from illustrations, but is a con- in an unlimited time.
cept of one complete “world.” (Apsari and
Guna Putra, 2021) That exists between chil- This picture book can also use character
dren as readers and children’s picture books designs that represent children as readers, as
as educational media. With this understanding well as interesting companion characters. This
of the children’s point of view, we can gain a is the reason for Gilang Pandu Ramadhan, the
new perspective on how children can under- illustrator of the book “Yuk Berpetualang di
stand the knowledge of history. Museum” to create illustrations with the char-
acters Bagus and Ayu, who represent readers
3. Picture Book as Educational Media for and museum visitors who are 7-12 years old
Children on average (the age of readers in elementary
school), and Aki’s kind-hearted companion
According to O.D (2014), educational me- character, dressed in typical Sriwijaya king-
dia and the technology contained therein can dom costumes in the past. Based on Gilang’s
be defined as all communication tools such as description, children are usually attracted by
print, graphics, animation, audio and audio- bright colors and cartoon illustration styles,
visual. Educational multimedia technology so that by depicting interesting characters for
combines all print, graphic, animation, audio children, it can help understanding historical
and audiovisual qualities and technology is stories at the SMB II Museum.
defined as any object or process of human or-
igin that can be utilized to deliver media and 4. Discussion: AISAS as Design Parameter
multimedia. In this sense, technology encom- in Picture Book Making
passes phenomena as diverse as: books, films,
television, and the internet. In education, the AISAS ( Attention – Interest – Search –
media is a symbol system owned by teachers Action – Share) considered as the most com-
and students who utilize technology to allow prehensive model to illustrate one’s behaviour
them to share their knowledge representations relating to modern media, included in this
with others. The picture book has advantages context, the educational media (Rini and Har-
over other educational media to convey infor- ahab, 2018). The AISAS was utilized as pa-
mation in museums has advantages over other rameter, which can be explained below:
educational media to convey information in
museums, in the context of delivering infor- 1) A (Attention)
mation to children, including the following: The design reaches the attention through
Being a complement to information conveyed the visualization, the eye-catchy design, with
suitable colors and illustration for children in
the age of 7-12.

“SOCIAL CHANGES, CULTURAL RESILIENCE, AND CREATIVE INDUSTRIES 89
IN THE POST COVID-19 PANDEMIC OF INDONESIA”

2) I (Interest) 2. Message
The design make interest from the suitable In communication theory, the right and
design for children, persuasive copywriting, correct way of delivering messages must fo-
and interactive feature like games and activity cus on the goal in order to predict the desires
sheets in picture book. Persuasive copywrit- of the target, in this case, elementary school
ing also applied in the title of picture book, students. This design aims to provide educa-
“Yuk Berpetualang di Museum”. tional information about the Museum SMB II.
3) S (Search) 3. Strategy
The searching feature in this picture book Information in this picture book is deliv-
developed in the context of parents can scan ered according to elementary school students
the QR code on the picture book to look fur- in the age of 7-12. Information is conveyed in
ther for the museum information. the form of picture book, complete with illus-
4) A (Action) trations and fun games and activity sheets so
Children can scan the QR code to get the that the information provided is more easily
special interactive feature in Augmented Reality. understood.
5) S (Share)
Children and parents may share their ex- 6. The Creative Concept
perience on their social media. These param- This educational media is made in the
eters can be developed into the message con-
cept, creative concept, also the visual concept form of an illustrated picture book containing
that will be explained in the next sub chapter. 36 pages, equipped with games and activity
sheets that shows the museum collection with
5. The Message Concept the title “Yuk Berpetualang di Museum!”.
In conveying information, a media must This tool for heritage guidance and education-
al activities enhanced visitor sense of place
consider several stages of media design, in (Chang et al., 2015). The storyline is tells
order to be effective for the target group. Me- about the adventures of Cek Bagus and Cek
dia helps the learning process; therefore, it Ayu, brothers and sisters who visit the SMB
must be well presented, easy to understand, II Museum. In the museum yard, Cek Bagus
accurate. Message content is what the target and Cek Ayu found magic magnifying glass
group needs (Mudayana, Wiboeo and Gusni- which can show museum collections as if they
ta, 2018). The message in the educational me- are alive when highlighted by the magnifying
dia designed for the Museum SMB II can be glass. Then, Cek Bagus and Cek Ayu met Aki,
described in how the message is conveyed in a an old man from the past, and guided them
strategy that is described as follows: around the museum.

1. Big Idea 7. The Visual Concept
The big idea in designing this picture book The concept of visual communication in
is to provide information about the Museum
SMB II collection to elementary school stu- the design of this picture book aims to build
dents as visitors, and include illustrations and a design or visual element in determining the
fun games in the form of activity sheets. concept of communication messages to be
conveyed in this picture book. The following

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is a visual concept of designing this picture so that information is easier to read and tends
book illustrated by the Museum of SMB II: to be dynamic (Sihombing, 2017). Apart from
that, sans serif fonts are easy to read for chil-
1. Illustration dren aged 7-12 years.
The concept of this illustration is taken
based on the analysis carried out on infor- Figure 2. Typography Elements in Museum SMB
mation media that has been previously made II Picture book
by the Museum SMB II. As well as illustra-
tions that can interpret a concept (Apsari and (Source: http://dafont.com)
Fathiani, 2019), then this picture book is also
filled with many illustrative elements that can 3. Colours
support the delivery of information about Mu- The design in this picture book uses bright
seum SMB II. Cek Bagus and Cek Ayu, who colours to create a cheerful and dynamic im-
are the mascot for the Museum SMB II, are pression as a reference. Just like the colours
also shown in illustration. In the picture book can affect human emotions and describe a
pages, Cek Bagus and Cek Ayu, illustrated in person’s mood (Darmaprawira, 2002). The
cartoon style, guide the picture book readers, colours of this design are dominated by bright
the elementary school students. In addition, blue, warm reds and yellows, which give a
the character styling also adapts the manga cheerful and dynamic impression, as well
style that quite popular between children, also as being active and positive (Swasty, 2017),
traditional Palembang costumes. so that it can attract readers to find out more
about the information in the picture book. In
addition, the red and golden brown colours
are inspired by the colour of Songket, a tradi-
tional Palembang cloth.

Figure 1. Illustration style in the book Figure 3. Colour Scheme in
Yuk Berpetualang di Museum! Museum SMB II Picture book
(Source: Yuk Berpetualang ke Museum!
(Source : Yuk Berpetualang ke Museum!
Picture book) Picture book)

2. Typography
In designing information media, this pic-
ture book uses a sans serif font, Bebas &
Montserrat. A sans serif type of font is used