Local Cultural Expressions Research Articles

Living Hadith and Character Inculturation in Contemporary Preaching: A Case Study of Gus Iqdam’s Da’wah in Indonesia

As a communication strategy in conveying religious messages, this study discusses character inculturation in Islamic da’wah in Indonesia with a focus on the use of regional languages, especially Javanese. This research uses Research methods, literature studies and case studies with a qualitative approach. This research also analyzes the implementation of character inculturation in da’wah through YouTube media, with a case study on Gus Iqdam’s da’wah through the channel “Mung Aran” This research aims to understand the concept of character inculturation in da’wah, evaluate the reality of cultural diversity in Indonesia, and analyze the implementation of Javanese language inculturation in Gus Iqdam's da’wah through YouTube media.This study finds that character inculturation in Islamic preaching, particularly through the use of Javanese language in digital platforms such as YouTube, is effective in creating emotional engagement with young audiences. Using Gus Iqdam as a case study, the research demonstrates how da'wah can bridge religious teachings with local cultural expressions, enabling prophetic values—especially those related to character—from hadith to be contextualized in everyday life. Overall, this research provides a transformative model for understanding Living Hadith in the digital age.This study offers a significant contribution to the field of Living Hadith studies by demonstrating how prophetic traditions are not only preserved but also dynamically embodied through digital preaching, particularly in the case of Gus Iqdam's da'wah on YouTube.

Janger Banyuwangi Performing Arts:From Local Cultural Expression to the Creative Industry

This article discusses the creative industry side of Janger Banyuwangi performing arts concerning innovation, creation, and information technology that have implications for improving the family economy. The research method used is qualitative with an ethnographic approach. The ethnographic approach is implemented through activities such as watching Janger performances and understanding them in historical, sociological, and cultural contexts. The material object is Janger Banyuwangi performing arts, while the formal object is focused on the creative industry side with the basis of discussion using creative industry theory. The study results show that traditional arts, in the context of the development of the times, need to innovate and adapt. The development of the Janger creative industry needs support from technology and media and response to audience tastes. Modern technology in sound systems, lighting, and even multimedia has improved the quality of performances and provided a more enjoyable experience for the audience. The use of digital platforms such as YouTube, Instagram, and TikTok has become an important strategy for the Janger groups to expand the reach of their audience and promote their performances. With innovation, creativity, and information technology, Janger Banyuwangi performing arts can improve the quality and quantity of audience responses and the economy of Janger performers' families.

The Harmony of Sharia and Tradition: A Study of Islamic Da’wah Values ​​in the Pa'bitte Passapu Dance of the Ammatoa Community

This study explores the integration of Islamic law (sharia) and local customs through the analysis of the Pa'bitte Passapu dance, a cultural expression of the Ammatoa community in Tanah Toa Village, Kajang District. Utilizing field research and Roland Barthes' cultural semiotic theory, this research reveals the denotative and connotative symbols within the dance movements. Data collection methods included observation, interviews, and documentation. The subjects of this study were the dancers of the Pa'bitte Pasapu dance, their trainers, and local government officials. The findings indicate that the Pa'bitte Passapu Dance embodies elements of harmony between sharia and da'wah, guiding society towards harmonious living. Denotatively, the dance features physical movements and visual symbols, such as spinning movements, fighting simulations, and the use of symbolic elements like chickens, which are part of the aesthetic performance. Connotatively, the dance conveys complex messages encompassing moral, social and ideological values. The study argues that the Pa'bitte Passapu Dance serves as a medium that connects sharia and art, providing entertainment while also reinforcing cultural identity and religious values within the Ammatoa community. This research highlights the importance of preserving local cultural expressions as a relevant and adaptive platform for preaching, while at the same time addressing local communities’ needs

Cultural Media Diversity under Local Autonomy: Policies and Strategies to Promote Local Cultural Expression and Pluralism

The purpose of this study is to explore the impact of cultural media diversity on local cultural expression and pluralism under local autonomy, and to propose corresponding promotion strategies. The diversity performance of cultural media effectively promotes local cultural expression and the development of cultural diversity. The study explores: Whether cultural media diversity has an impact on local cultural expression under local autonomy; Whether cultural media diversity affects local cultural diversity; What role cultural media diversity plays in local cultural expression and pluralism; And what strategies can promote local cultural expression and pluralism under local autonomy. The study finds that the diversity of cultural media is positively correlated with the degree of local cultural expression and pluralism under local autonomy, and proposes strategies to promote local cultural expression and pluralism in the context of local autonomy. Among them, the formulation of policies to support the diversity of cultural media, support for the cultivation of cultural media talents, and the establishment of cultural media cooperation networks are considered to be effective driving factors. The proposed promotion strategies are of great significance for promoting the more comprehensive and diverse development of local culture, and can also help enhance the diversity and creativity of cultural media.

Kethoprak Reog Paguyuban Seni Reog Singo Bhirowo Lakon Suminten Edan (Kolaborasi Kesenian Rakyat sebagai Ekspresi Akulturasi Budaya)

ABSTRACT The city of Surakarta has approximately 35 groups or communities dedicated to the Reog art form. One of these groups is known as "Paguyuban Seni Reog Singo Bhirowo" which comprises 45 members spanning across different generations. This quantity reflects the high level of interest among the Banjarsari community in Reog art. Moreover, the establishment of "Paguyuban Seni Reog Singo Bhirowo" is a response from urban residents living outside Surakarta who have a background in Reog art. The group aims to create a performance format that combines Reog with the traditional Javanese art form called "Kethoprak," known as "Reog Kethoprak." The fusion of Kethoprak and Reog, both rooted in folk art, is seen as a suitable step to promote intercultural understanding, tolerance, and enrich the global heritage of the arts. This cultural amalgamation in the presentation of Kethoprak and Reog is an offering to strengthen their coexistence in society, particularly in Surakarta. The process of creating the Reog Kethoprak performance, exemplified by the Suminten Edan play, involves various stages: cultural exchange, acceptance and exploration, adoption and adaptation, integration, and transformation, resulting in the final show. In the implementation of the Suminten Edan play, contemporary conflicts related to the economic situation of the Reog community are incorporated into the narrative. The collaboration between these two folk art forms, Kethoprak and Reog, serves as a reflection of cultural tolerance and a recognition that differences can come together to produce something significant and have a positive impact on each other. This collaboration is not about division or competition but rather about unity. Keywords: Acculturation, Reog Kethoprak, Local Cultural Expression.

Teaching Reform and Exploration of Digital Art Design Based on Local Cultural Expression

Local culture is the spiritual carrier of local social life customs, customs, and historical relics. Its rich historical heritage and rich cultural patterns have become magnificent treasures in the cultural treasure house of our country. The design transformation of digital art, so that local culture can be better promoted and disseminated, is an important topic of local cultural modernity expression. This paper mainly focuses on three aspects: creative expression of local culture, formal expression, and multidisciplinary integration. It has become a new requirement of modern education to cultivate students' digital application ability and art design theory, and to master the application of numbers in art. Students should have a further understanding of the new concept of digital art, improve the skills and application of digital art in many fields, promote the reform of the three-dimensional composition teaching of digital art design, and cultivate students with a wide range of knowledge and relatively skilled skills in this major. Strong high-end technical personnel.

Building peace and citizenship through cultural and public diplomacy

PurposeThis article analyzes an approach to public diplomacy that involves leveraging local voices. It demonstrates the power of culture, particularly in collective settings such as festivals, to engage citizens in countering violent extremism, building peace and tolerance, and fighting corruption. Four case studies from Mali illustrate how integrating historical and living culture into peace-building strategies works effectively in this West African nation torn by jihadist and ethnic strife.Design/methodology/approachThe author has used a field-based approach. The conclusions presented here are based on her own experiences in Mali, as well as hundreds of conversations with Malian colleagues and officials. The cultural diplomacy/soft power/hard power framework for the article is based on her own experiences as US Ambassador to the Netherlands, 1998–2001.FindingsCulture, especially music, has unparalleled and untapped capacity to bring people together across differences in Mali, and to inspire them to envision a positive future for their country, and to work to achieve it. The lessons from the Mali case studies can be applied elsewhere.Research limitations/implicationsThese Malian case studies demonstrate that culture belongs at the center and not the periphery of peace-building. They also show the efficacy of the “leverage local voices” approach to cultural diplomacy. The findings here are based on my experiences and those of others working in Mali.Practical implicationsBased on the findings from these Malian case studies, local cultural expression and actors should be integrated into efforts to build peace and counter violent extremism.Social implicationsThese Malian case studies also demonstrate that shared cultural events help build social cohesion in societies frayed by conflict and/or violent extremism. In countries with high illiteracy rates like Mali, song lyrics help convey socio-political messages of peace, tolerance, and unity.Originality/valueThe “leverage local voices” approach to cultural diplomacy offers a different model than the traditional method of sending artists from the originating country (such as the USA) abroad. Local voices – whether living or from the past, as in the case of the Timbuktu manuscripts – have greater credibility and resonance than foreign ones. That culture works so effectively toward reconciliation, social cohesion and building peace in one of the most challenging environments in the world – Mali – suggests that other countries and regions should also explore and exploit the power of culture to dampen violence and orient the population to living together harmoniously.

Sketching Nationalism in Indonesia

Batik has long been well-known in Java. Its reputation increased significantly during President Susilo Bambang Yudhoyono’s (SBY) administration who declared national batik day. This encouraged provinces with no batik tradition before to create batik with its unique local identity. This article aims to map the roles of different agencies from educational institutions in the emergence of the local identity symbol of Nusa Tenggara Barat (NTB) province represented by Sasambo batik. This research shows that cultural policies in Indonesia must consider locality. Local cultural expressions in Indonesia, especially in Eastern Indonesia, are often ‘forced’ to follow what is suggested and brought by actor from different traditions. The situation became more complex when the cultural expression introduced was packaged through the ideology of nationalism, Batik, which was originally part of Javanese culture, has been elevated to become a National culture. Adopting batik as part of national identity is an important cultural strategy considering that the use of batik has spread throughout Indonesia whether we like it or not. The problem is, the presence of batik technology has had an effect on local cloth crafts that use a different concept from batik, such as NTB Ikat weaving. Ikat woven crafts are made through a long process and are more expensive than making batik, where the preparation and materials are easier to obtain and cheaper. In this case, the woven craftsmen cannot compete economically with those who make batik. Batik is faster and more can be produced. Batik was introduced systematically through the education system, while woven cloth was left as it was. This research is part of an ethnographic research and the data were collected through observation and in-depth interviews. It was found that teachers play important roles in establishing a good reputation and even competing with the local woven cloth of NTB province. At the same time, there was a struggle over meanings between national and local batik. The ideology of nationalism used by the teachers in the end benefits not only individuals, but also groups, even government.

PEMBENTUKAN NILAI MORAL SISWA DENGAN MEMANFAATKAN KEARIFAN LOKAL PADA TEMA 7 INDAHNYA KEBERSAMAAN SUBTEMA 1 KEBERAGAMAN BUDAYA BANGSAKU KELAS IV SEKOLAH DASAR

This study aims to find out how the formation of students' moral values by utilizing local wisdom in Theme 7, the beauty of togetherness, sub-theme 1, the cultural diversity of my people in class IV. The approach used in this research is descriptive qualitative. Data collection techniques used in this study were observation techniques, interview techniques, and documentation techniques. Data collection tools in the form of observation sheets, interview guidelines, and documentation. The research informants were fourth grade teachers and 10 fourth grade students. The results showed that: 1) The implementation of the formation of students' moral values by utilizing local wisdom in Theme 7 The Beauty of Togetherness Sub-theme 1 Cultural Diversity of my Nation Class IV SDN 01 Tempunak can be carried out through four activities, namely: routine activities, spontaneous activities, exemplary and conditioning. 2) The factors that influence the formation of students' moral values by utilizing local wisdom in Theme 7 The Beauty of Togetherness Sub-theme 1 Cultural Diversity of my Nation class IV SDN 01 Tempunak basically consists of internal factors and external factors, namely internal factors in the form of: Lack of Effectiveness of Learning Curriculum, Lack of use of learning resources that contain local wisdom. External factors in the form of weak parental attention in supervising children's interactions outside school, lack of school cooperation with local community leaders. 3) the teacher's obstacles in influencing the formation of students' moral values by utilizing local wisdom in Theme 7 The Beauty of Togetherness Subtheme 1 Cultural Diversity of my Nation class IV SDN 01 Tempunak which consists of several obstacles, namely the misuse of mass media and the development of information technology which is used for negative things, the environment people who do not support local cultural expressions.

“Wicked Problem” of Locating and Safeguarding Dance in Bangladesh

The history of dances in Bangladesh reads almost like a history of the belief systems crisscrossing this deltaic plain, entrenched as these dances are within indigenous myths and philosophies. However, in the recent past, regional and global dance traditions have superseded indigenous dances by nearly erasing them from within mainstream, specifically urban, practice. Even a cursory interrogation confirms that the historical hierarchization of dance in Southasia1 has spurred this divide between the evaluation of present-day manifestations of dance within local cultural expressions and, on the other hand, the dominant genres of classical and contemporary artistic representations of dance. This highbrow, selective notion of dance from beyond the borders has led to a gradual decline and devaluation of traditional dance, especially within the non-subaltern social classes, resulting in its “invisibility” in those circles. Therein lies the “wickedness” of the problem. Borrowing from theoretical notions in the social sciences, a “wicked problem” is a puzzle. Furthermore, adverse sociopolitical circumstances of the indigenous heritageholding communities contribute to the endangerment and diminishment of their dances. At this juncture, a combination of research and practical action is the need of the hour (Nielsen). Action research, or ethnographic activism, can be a form of ethical praxis that can overcome historical bias and safeguard these dances.

Pioneer Manuscript in Refuting Wahhabism: The Perspective of Kiai Dimyati bin Abdul Karim as-Surakarta as a Basis for Islamic Moderation

The study of manuscripts on religious moderation, especially those related to counter extremist and Wahhabi doctrines, missed a manuscript written in 1926. The manuscript was written by Kiai Muhammad Dimyati bin Abdul Karim as-Surakarta, under the title Lawāmi'ul Burhān wa Qawāṭi'ul Bayān. The main motivation in writing the manuscript was to educate people so that they are not influenced by wahhabism. This research is a study of manuscript Lawāmi'ul Burhān wa Qawāṭi'ul Bayān by Kiai Muhammad Dimyati. The manuscript has perspective about the importance of rising together against the narrow Islam of Wahhabism; Islam suppresses local cultural expressions, feels right about himself, seems unfriendly and different, and also downplays the role of women. This article finds that Kiai Muhammad Dimyati bin Abdul Karim has conducted a critical study of the Wahhabi doctrine, which according to him is mono-perspective and does not tolerate differences in interpreting Islamic law (mazhab).

Creating Pátzcuaro, Creating Mexico: Art, Tourism, and Nation Building under Lázaro Cárdenas by Jennifer Jolly

Reviewed by: Creating Pátzcuaro, Creating Mexico: Art, Tourism, and Nation Building under Lázaro Cárdenas by Jennifer Jolly Ruth Hellier Jennifer Jolly Creating Pátzcuaro, Creating Mexico: Art, Tourism, and Nation Building under Lázaro Cárdenas. Austin, TX: University of Texas Press. 2018. 352 pp; 11 color and 92 b&w photos, notes, bibliography, index. $29.95 paper (ISBN 978-1-4773-1420-3); $90 cloth ((ISBN 978-1-4773-1419-7).28685-6). Statues, monuments, memorials and public art have all been the subject of headline news around the world in recent months, as these static, corporeal objects have been toppled, painted and covered. Deep and necessary questions are being asked about the role and presence of embodied representations of men of history in racialized colonial and national narratives in the United States, in Mexico, and in many other global contexts (particularly mobilized through the U.S.-based Black Lives Matter movements in the wake of the murder by police hands of George Floyd). What is at stake is control and power of ideological lived politics and national memories. In [End Page 269] Mexico, the use of public statues and monuments has long been recognized as a key component in governmental processes of post-independence and then post-revolution nation-building, and also for developing touristic environments. In the 1920s and 1930s, the institutionalization and politicization of art, especially through the Mural Movement, and the roles of state-engaged artists, intellectuals and teachers as they appropriated and transformed local cultural expressions (such as dance, music, cuisine, clothing) and sites and locations into national icons is well studied. In Creating Pátzcuaro, Creating Mexico, art historian Jennifer Jolly contributes to this rich trajectory of research by turning her attention to decisions and actions in the 1930s under President Lázaro Cárdenas (1934–1940), focusing on the town of Pátzcuaro and region of Lake Pátzcuaro in the state of Michoacán. This lake region, with its long-inhabited islands and lake-side settlements, was once the center of the powerful Indigenous P'urhépecha civilization, and subsequently decimated by colonial invaders. Jolly's study is aimed at a scholarly, specialist readership with prior comprehensive knowledge of Pátzcuaro and the Lake Pátzcuaro region, and with an in-depth understanding of Mexican cultural and political histories, postrevolutionary politics, and art history. Throughout the five chapters, Jolly undertakes detailed analysis of a range of works produced mostly between 1910 and 1940. These include murals, statues, photographs, paintings, lithographs, a museum, a film, a theatre, local markets and other sites and touristic viewing points. Her discussions focus on the role of art institutions and fine arts in political debates and cultural policy; and the development of tourism and nationalism through visual culture and architecture, with particular reference to historic preservation, and the tensions and regulations around social and religious spaces, all inherently concerned with racial categorization. As would be expected in discussions of processes of postrevolutionary nation-building and tourism, Jolly invokes the tensions of nation versus region, modernity versus tradition, and past versus future. Consequently, she takes up many of the same debates and processes that I have studied in relation to performative, visual and embodied cultural practices of the Lake Pátzcuaro region (Hellier-Tinoco, Embodying Mexico: Tourism, Nationalism and Performance). One of the strongest analyses in Jolly's study (and also a focus of my research) concerns the building of a huge statue of independence-era hero and revolutionary priest José Maria More-los de Pavón in the center of the tiny Island of Janitzio. This action "transformed local memory into official history and narrated a kind of secular hagiography, celebrating Cárdenas's recovery" (p. 207). Jolly describes details of decisions concerning the aesthetic qualities and the sheer bodily stance and clothing for the stone embodiment of More-los. Equally, plans for the series of murals inside the massive statue, viewed as visitors walk up the winding staircase, entailed modifications by Cárdenas as he sought to better represent and communicate his ideological politics (p. 206–14). Given that Jolly's study is concerned with examining processes for controlling impactful narratives...

Kajian fungsi sosial-budaya ruang terbuka hijau publik Kecamatan Serpong, Kota Tangerang Selatan

Study of the socio-cultural function of public green open space in Serpong District, South Tangerang City. Urban communities have a variety of activities and routines with high mobility. It takes a balance between busy activities and leisure activities where people have the freedom to communicate and interact in space. The area of public green open space in Serpong District has reached 28% of the total required by Law no. 26 article 29. Most of the green open space is located in certain housing areas, so that its utilization is more focused on residential residents. . Based on these facts, this study aims to discuss the extent to which the socio-cultural functions that must be carried out by public green open space outside of residential areas can meet the needs of people who live outside the existing residential areas. A study on the social functions of public green open space will be carried out in Serpong District, South Tangerang City, with samples of City Forest 2, Health Park, and Peace Park. This study used survey method using data collection instruments in the form of observations and questionnaires which were scored based on a Likert scale. Data analysis technique is using proportion (percentage) or frequency. From the research results, it is known that the social function of public green open space in City Forest 2, Health Park, and Peace Park has been achieved, namely as a communication medium for city residents, describing local cultural expressions, recreation areas, and educational and research facilities.

Malinchism as a social pathology

Malinchism is a social phenomenon, distinctive of Latin America, which generates an internalisation of valuation patterns characterised by denying and underestimating local cultural expressions and considering foreign cultures as models of emulation. I defend malinchism can be understood as a social pathology, concept that I define as the imposition of a type of practical rationality on a social space alien to it. I also propose that malinchism is such a complex social phenomenon that it can be explained as a pathology of recognition as well, and it involves personal alienation in the ones affected. The introduction of cognitive dissonance is presented as one of the main resources to counteract the effects of malinchism.

Cities and Culture:

Research HighlightsIn the quest to develop cities for the long run, the debate is whether to retain elements of culture or to reinvent such spaces for new uses. Cultural heritage preservation thus becomes an issue in urban planning, particularly in developing countries including Malaysia (Mohd Shakir Tamjes et al, 2017). Scholars mention that Kuala Lumpur needs to create a distinctive city identity and image if it is to achieve its bigger goal of becoming a World-Class City by 2020 (Mohamad Asri Ibrahim et al, 2017). A question raised by researchers is whether the policies to safeguard heritage buildings in Kuala Lumpur is comparable to the practices in UNESCO heritage sites such as Malacca and Georgetown (Mohd Shakir Tamjes et al, 2017). Through participant observation, combining focus group discussions, content analysis, photography, and videography, I outline how the preservation of one particular historical building, a Chinese clan association, increases the cultural value of the city’s surroundings in Kuala Lumpur, as well as being a major tourist attraction. This makes the case for the continued retention of historical buildings and practices, despite overarching social changes such as super-diversity (Vertovec, 2007). 
 Research Objectives
 This paper makes the case for preserving a particular heritage building, namely the Chan See Shu Yuen Clan Association Kuala Lumpur & Selangor (CSSYKL), a clan association, pre-war historical site, and tourist attraction. 
 Methodology
 How does the preservation of CSSYKL increase the cultural value of the city’s surroundings in Kuala Lumpur? This research question is answered through fieldwork by the project leader through participant observation which included photography, videography, content analysis of secondary documents, and focus group discussions with clan leaders and members. Photographic evidence is provided to argue for the case of enriching place attachment through the retention of meaning for inhabitants of Kuala Lumpur, due to the special nature it possesses. For example, Monnet (2014) conducted a photoethnography of urban space in the form of a multimedia essay, referring to the “production of data” rather than the “collection of data”. Monnet (2014) explained that images and sounds allow for attentive observation of the smallest details of daily life, and that the ethnographer experientially chooses to interpret and define what should be recorded in their photography - hence the “production of data”. This renders photographic evidence the best form of data for the case of cultural heritage preservation within the urban. Photographs were also harvested from stills captured in Google Maps under the Street View, where the journey was screen captured using Game DVR, a software which comes enclosed with Microsoft Windows 10.
 Results 
 The photographic evidence shows how the preservation of cultural heritage buildings add character to the presence of Kuala Lumpur Chinatown, or Petaling Street. In the case of CSSYKL, it provides the historical elements as well as familiarity given its longstanding association with Kuala Lumpur’s history, and thus evokes the symbolic aesthetic. It provides symbolic aesthetic meaning to the future of Kuala Lumpur’s development and enriches the local cultural expression in league with the Malaysian National Cultural Policy. Ultimately, it guarantees that no matter how developed or industrialised Kuala Lumpur is, what with the move into the Fourth Industrial Revolution and the Internet of Things, there will still be cultural meaning and place attachment resonant within the heart and soul of Kuala Lumpur. Even in the face of super-diversity, the clan association building will still reinvent itself as a place of attachment not only to those of Chinese descent but to all who are interested to appreciate its value.
 Findings
 Chan See Shu Yuen Clan Association Kuala Lumpur & Selangor (CSSYKL) is one example of a historical building which functioned not only in the past as a community centre for the Chinese who migrated to Malaya in search of economic opportunity, but still retains its functions today as a gateway to maintaining links with Mainland China, especially in the economic dimension. Simultaneously, the heritage building also attracts tourists from all around the world, including those from China and local tourists themselves.
 Acknowledgement
 This research work is supported by the Ministry of Education of Malaysia under Grant Number FRGS/1/2018/WAB12/UKM/02/1 (Superdiversity Networks: Cantonese Clan Associations in Malaysia as Transnational Social Support System).
 

The Arts of Gentrification: Creativity, Cultural Policy, and Public Space in Kamagasaki

AbstractIn contemporary Japanese cities, nonprofit and grassroots arts organizations are mobilized in threatened urban neighborhoods, where neoliberal forms of creativity are invoked to mitigate social and economic displacement. Gentrification is recognizable across contemporary urban societies, but its practices are contingent on representations of local cultural expression, which have particular ramifications in postindustrial centers of urban Japan. In this paper, I focus on a working‐class district of South Osaka known as Kamagasaki, infamous for its longstanding population of day laborers and homeless, in which gentrification has taken a complex route through various projects of cultural representation. Through an ethnographic history of the nonprofit arts space Cocoroom, I contribute to the anthropology of gentrification by focusing on entrepreneurial forms of creativity in local arts organizations, which reveal historical transformations of public space in Japanese urban policy, and highlight the symbolic performances of marginal communities. [Gentrification; Japan; Labor; Cultural Policy; Nonprofit Arts Organizations]

Perencanaan ruang terbuka publik di Desa Dasan Cermen, Kota Mataram untuk mendukung aktivitas budaya lokal

Planning of public open space in Dasan Cermen Park, Mataram City to support local cultural activities. Mataram city has experienced development rapidly that causes the need of builded space is increased so that the quality of the environment is getting lower, so it needs the existence of public open space. In addition to having ecological functions, the existence of public open space also has a socio-cultural function as a place of social interaction and describes the local cultural expression. Based on these problems, it is necessary to have a public open space planning in the form of a park that can describe the local cultural expression. The purpose of this research is to plan the park in accordance with the local cultural identity of Mataram city. This research used survey method with observation technique, interview, questionnaire distribution and literature study. Planning refers to systematic planning method. The concept applied is the preservation of local culture. The final result of this research is planning of public open space in Dasan Cermen Mataram City which is divided into three spaces, such as conservation space, social space and cultural space. Further research is needed to design of public open space in Dasan Cermen Mataram City and attention to aspects of public open space management.

Critical Contextualization: Case Studies from Cambodia

"Those of us involved in world mission must be at the forefront to encourage local people to develop local expressions of their faith. When I hear people rejoice about the fact that regardless of where they travel in the world the Sabbath school and church service order of worship, the songs sung, and the way of doing church is the same, I do not rejoice, I groan. For that means that the foreign visitor is comfortable, but how about the local people? Are they comfortable with the often foreignness of Adventist worship? We can and must do better to allow local cultural expressions of biblical faith and practice."

Asian Youth Cultural Expression, Creativity, and Innovation on YouTube

Groups and intercommunity interactions form global society. This study aims to describe the global aspect in the local cultural expression or vice-versa on YouTube videos. The cultural expressions include language, dress, cuisine, festivals and leisure creativities, social customs and lifestyle. Qualitative descriptive approach is used to analyze ten videos made by Southeast Asian young people. This research found that the locality expression goes global. Cultural expressions communicate the cross-cultural understanding especially in mainland, peninsula, and islands. This youth creativity describes the “glocality” of Indian, Arabic, Chinese, Malay, Java, and the West cultures.

Slovak media role in promoting cultural diversity

With the impressive development in the fields of information and communication, considerable attention has been paid, in recent times, to cultural diversity in the media as a means of preserving the identity or social relations between communities and cultures, while promoting local cultural expression and local languages. Nowadays, the media environment offers more choices, provides opportunities for cultural expression and dialogue, and facilitates the exchange of information at a global level. Several policies have been developed with the objective of promoting cultural diversity in the media, which clearly highlight the importance of promoting the production, safeguarding and dissemination of diversified content in the media and in global information networks. Cultural diversity, through the use of the media, has historical, linguistic, philosophical, ethical, sociological, political and economic foundations. It is part of the domestic policy of each state. The paper deals with the policy of the Slovak Republic in relation to cultural diversity, based on the fact, that Slovakia is a multiethnic country, which officially recognizes 13 national minorities. Minority culture is, at the local, regional and national level being developed through the work of national professional theatre and dance groups, national museums, broadcasting for national minorities, periodical press in the languages of national minorities, as well as educational activities. The most important source of financial support for the culture of national minorities and ethnic groups is a program called «Culture of National Minorities » of the Government Office of the Slovak Republic. The paper also considers the current role of the media with regard to national minorities in society, in particular the preservation of national identity, language and ancestor’s traditions.