Ary Budiyanto

Tradition and religion are often, on the one hand, used to legitimize conditions that are difficult for women, but on the other hand also offer values ​​that elevate women's dignity and position, including in the case of polygamy. Throughout history many have spoken of the various negative consequences economically, psychologically, and socially experienced by children and wives in polygamous families. But in general the narrative positions women as victims so that it does not provide a perspective of empowered women who have the power to manage their family conflicts by showing the quality of their leadership in the family and community. With content analysis, this paper examines women's biographical novels from two different religious and social backgrounds. With content analysis, this paper examines women's biographical novels from two different religious and social backgrounds. First, a collection of stories Menunggu Papa: Kisah Gadis Kecil yang Akhirnya Berdamai den...

Deprecated: Assigning the return value of new by reference is deprecated in /home/puslit2/ public_html/ejournal/classes/core/Core.inc.php on line 52 Deprecated: Assigning the return value of new by reference is deprecated in /home/puslit2/public_html/ejournal/classes/core ...

Experiential learning (pengalaman langsung) dalam pembelajaran bahasa Indonesia di STAB Kertarajasa tidak hanya memberikan pengalaman langsung dalam hal kemampuan teknis menulis karya tulis ilmiah. Namun, kuliah ini juga memberikan makna lebih dengan menyajikan pengalaman langsung kepada mahasiswa untuk terlibat dengan berbagai sumber pustaka dan digital dalam pengembangan keilmuan Dharma Achariya seperti strategi pembelajaran, Buddhist Studies, dan kajian agama-agama.Paper ini memaparkan pengalaman belajar-mengajar matakuliah Bahasa Indonesia dengan metode experiential learning sebagai suatu bentuk deskriptif-evaluatif pencatatan kemajuan mahasiswa.Penelitian ini menggunakan pendekatan mixed-method yang memadukan antara survei dengan studi kasus.Perpaduan metode ini termasuk Quantitatively driven approaches karena data utama yang dikaji adalah hasil perhitungan deskriptif statitistik yang kemudian dianalisis lebih mendalam menggunakan data kualitatif.Penelitian menunjukkan pengaruh positif dari penerapan pengalaman belajar langsung dalam mengembangkan kemampuan menulis karya ilmiah terkait dengan bidang keilmuan mahasiswa. Kata Kunci: experiential leaning, pembelajaran bahasa, Pendidikan Tinggi Agama Buddha, Bahasa Indonesia di Perguruan Tinggi

Permasalahan intoleransi beragama yang semakin jelas dan brutal di kancah perpolitikan berbangsa dan bernegara semenjak era demokrasi reformasi menjadi tantangan utama yang mendesak untuk segera dicarikan solusi. Hal ini, sebagaimana penelitian SETARA (2016) dan Ma’arif Institute (2015) misalnya, dimungkinkan karena pendidikan agama di institusi pendidikan di masa Orba cenderung eksklusif dan sepertinya negara tidak menghiraukan realita ini atas nama demokrasi dan HAM. Multikulturalisme adalah suatu keniscayaan yang terdiri dari berbagai eksklusivitas budaya dan agama, namun bila tidak ada jembatan yang menghubungkan antar-agama dan budaya yang ada ini, intoleransi adalah benih yang akan tumbuh. Jembatan toleransi yang seharusnya dibangun ini salah satunya adalah dengan mengambil kekayaan teks sastra religius yang eksklusif tersebut sebagai media dialog yang membangun toleransi. Artikel ini mengajukan alternatif media pembelajaran multikulturalisme dengan mengembangkan inter-religus literasi melalui sastra religius.

How is the life of the East Indonesia ’world’ seen by a small Javanese women with her cosmopolitan glasses? Okky Madasari, the winner of the Equator Literary Award 2012, created a series of fantasy stories about the adventures of Mata, her mother and her imaginary friends as they explore areas far from the bustle of Jakarta. This article examines the first three novels in the series: Mata di Tanah Melus (which represents the culture of East Nusa Tenggara); Mata dan Rahasia Pulau Gapi (set in Ternate, North Maluku); and Mata dan Manusia Laut (which tells the story of Mata’s adventures in Bajo, Southeast Sulawesi). The exotic world seen through Mata’s eyes draws upon the post-colonial discourses which continue to influence Indonesian girls in the modern, global world of capitalism. This is contrasted with the narration of the Mother and miraculous friends of Mata in seeing ’the other world and others’ in the eastern tip of Indonesia. This study uses a sociological approach to literatu...

Today the culture of drinking coffee in the world has grown amazingly from the First Wave, Second to the Third Wave era. History noted that coffee shops or cafes became a locus of social, cultural, economic and political affairs since it emerged in Istanbul and Europe. However, the reality is that the Javanese in the colonial to the early 21st century is still stuck in their archaic type of drinking coffee. The simplest of which is the tradition of enjoying coffee in 'tubruk' style (Javanese's ways of coffee brewing, resembling to the Arabic with no spices in its powder) and surprisingly no social movements from the Javanese coffee-houses asides rebellions ignited by the brutal forced cultivation of coffee and other cash crops. Being a question where the tradition of drinking coffee a la Arabic qahwa was and is and why were there no social movements that have been sparked from coffee houses on Java like in the Arab world and Europe at that time? And as a colonial pleasure product why was the culture of enjoying coffee not as vibrant as cigarettes and cocoa. This paper unfolded the colonial and Javanese archival data and literatures (such as Centhini and other visual data). It explores the cultural network-history of the Hajj, Sufis and the Javanese coffee-huts from the old days and now. And responses to the slow-progress of drinking coffee culture in Java, whereas Java was one of the best coffee producers in the world since the well-known brand of Java-Mocha coffee in the 18th century.

Penyampaian pengetahuan tentang kuliner nusantara kepada anak sangatlah penting di tengah paparan konsumtif kuliner modern yang jauh dari citarasa  tradisi. Oleh karena itu, dongeng mengenai kuliner nusantara pada buku cetakan dapat dijadikan sebagai media dan sumber pengetahuan bagi anak-anak untuk lebih mengenal dan berlanjut menikmati sajian kuliner tradisional. Buku-buku pengetahuan tersebut di era digital ini telah dibuat dengan mengintegrasikan berbagai moda interaktif selain tulisan. Moda-moda interaktif tersebut bisa berupa variasi jenis huruf, penambahan bingkai hias, pengelompokkan informasi dalam bingkai khusus, dan berbagai gambar menarik. Moda-moda interaktif tersebut dapat berfungsi untuk meningkatkan motivasi membaca dan membantu menjelaskan informasi yang disampaikan pada tulisan. Penelitian ini menggunakan pendekatan analisis teks multimodal untuk mengidentifikasi moda-moda penyampaian informasi kuliner pada dogeng populer masyarakat Jawa Tengah, Timun Mas. Hasil pe...

The research attenots to analysis the historical genealogy and press movement and Javanese public sphere in the colonial age, 1915-1950. By focusing the site of Boekhandel Tan Khoen Swie (TKS) in Kediri - East Java during the colonial period, this research is specifically to explore the roles of TKS and Tan Khoen Swie’s ideas (as a person) in the press movement in East Java over 35 years. The research used qualitative research with historical-discourse perspectives. It combines the archeology/genealogy methods proposed by Michel Foucault, historical and archives study. Through a historical archive investigation, both of material and ego documents, the study mapped on how the production of the public sphere in colonial age happened. The result of this study shows that the works and ideas published by through Boekhandel Tan Khoen Swie (TKS) are full meaning of spiritual and culture values. TKS has encouraged the transformation of Javanese values to the wider community. We argue that t...

ABSTRACT Budiyanto, A. 2009. Playing with Piety The Phenomenon of Indonesian Muslim Dolls. Explorations: A Graduate Student Journal of Southeast Asian Studies 9 (1):3-10. Introduction Muslim dolls are a new phenomenon within contemporary popular Islamic culture, particularly in Indonesia. While most contemporary Indonesian Islamist movements like Salafism (neo-Wahabism) are deeply influenced by transnational Islamist ideologies and thus reject any figures of humans,1 moderate Salafists often allow children to play with dolls. This acceptance is based on the Hhadits that spoke about Aisyah, the youngest wife of the Prophet, playing with a type of doll when she was about nine years old. Despite this acceptance, many conservatives still argue that Aisyah’s doll was not precisely a human-shaped doll. Muslim dolls emerged in Indonesia in 2005, soon after the reformation era2 when Islamic movements emerged more prominently in public spheres, marking a modern turn in the evolution of Islamic movements. Along with this transition into modernity, members of various Muslim organizations that married and built families began to consider secular toys for their children’s entertainment, particularly dolls. Not only were Muslim parents concerned about whether toys were or affordability of toys. Toy makers developed creative strategies in order to take these concerns into account. Muslim dolls and other popular “Islamic”imagery in popular culture—such as busana Muslim (Islamic clothes), Islamic stickers, Islamic music performances, among others—represent a huge material database for “religious visual culture.” The Student Activities Program Fee Board

Makanan bukan hanya kebutuhan biologis mendasar manusia, namun juga merupakan situs kebudayaan yang menjadi medan pertarungan kekuasaan, identitas, sosial, dan kelas. Dunia makanan dan kulinernya adalah sebuah diskursus dan metafora kuasa, terlebih di bangsa-bangsa koloni pasca-kolonial. Novel Aruna dan Lidahnya karya Laksmi Pamuntjak merepresentasikan warisan poskolonial melalui mimikri, hibriditas, dan ambivalensi. Melalui close reading dan pendekatan poskolonial, tampak bahwa sastra kuliner ini menampilkan paradoksial, mengangkat khazanah kuliner lokal tradisional, namun memposisikannya di bawah masakan luar negeri di dalam ambiguitas pribadi Aruna dan ketiga kawannya. Hal ini membentuk citra kuliner lokal sebagai makanan kelas dua, yang berseberangan dengan citra makanan luar negeri yang sehat, bersih, dan berkelas. Sebagai bentuk revolusi mental, inferioritas konstruksi kolonial, terutama bidang kuliner, perlu terus dikritik sebagai bentuk apresiasi terhadap kekayaan keragaman ...

s Ayya Santini Establishing the Bhikkhuni Sangha in Indonesia: Obstacles and Opportunities The bhikkhuni sangha in the Theravada Buddhist tradition has only recently been revived after many centuries. I have been asked to talk about the bhikkhuni ordination process and the advantages and obstacles that I have experienced in my life as an Indonesian Theravada bhikkhuni. Surely, I have much to say on the subject! As is well known, the Buddha established four groups of disciples: the bhikkhu sangha, bhikkhuni sangha, upasakas (male lay followers), and upasikas (female lay followers). No doubt, the Buddha had many reasons for establishing all four groups. The Buddha would not have established the bhikkhuni sangha or the bhikkhu sangha if there were no benefits. The Buddha taught that women have the same potential as men to attain the highest goal in life, which is to get out of samsara. He confirmed that women have the same potential to strive toward the goal of attaining nibbana and wo...

Dampu Awang is a legendary figure who is always mentioned in various legends about Cheng Ho / Zheng He on Java. It is said that he was Cheng Ho himself or sometimes he was captain of the aircraft carrier Cheng Ho named Wang Ching Hong - whose tomb was in Semarang and known as Panembahan Dampu Awang or Kiyai Jurumudi - which in his story was believed to carry a personal mission to spread Islam. However, in another local story, which has already been spoken of, the Dampu Awang was expelled from Java by Sunan Bonang because of his arrogance. It is even more interesting to see the Rembang version of Dampu Awang as  a successful  merchant who later becomes an ungodly child to his mother, like the story of Malin Kundang. Or it is said to be a figure flying on Mount Muria, Kudus and dropping the medicine box on the slopes of Mount Muria because it was reprimanded by Sunan Muria so that the community of the slopes of Mount Muria has various healing herbal flora. By looking at this legends t...

How is the life of the East Indonesia 'world' seen by a small Javanese women with her cosmopolitan glasses? Okky Madasari, the winner of the Equator Literary Award 2012, created a series of fantasy stories about the adventures of Mata, her mother and her imaginary friends as they explore areas far from the bustle of Jakarta. This article examines the first three novels in the series: Mata di Tanah Melus (which represents the culture of East Nusa Tenggara); Mata dan Rahasia Pulau Gapi (set in Ternate, North Maluku); and Mata dan Manusia Laut (which tells the story of Mata's adventures in Bajo, Southeast Sulawesi). The exotic world seen through Mata's eyes draws upon the post-colonial discourses which continue to influence Indonesian girls in the modern, global world of capitalism. This is contrasted with the narration of the Mother and miraculous friends of Mata in seeing 'the other world and others' in the eastern tip of Indonesia. This study uses a sociologi...

Penyampaian pengetahuan tentang kuliner nusantara kepada anak sangatlah penting di tengah paparan konsumtif kuliner modern yang jauh dari citarasa tradisi. Oleh karena itu, dongeng mengenai kuliner nusantara pada buku cetakan dapat dijadikan sebagai media dan sumber pengetahuan bagi anak-anak untuk lebih mengenal dan berlanjut menikmati sajian kuliner tradisional. Buku-buku pengetahuan tersebut di era digital ini telah dibuat dengan mengintegrasikan berbagai moda interaktif selain tulisan. Moda-moda interaktif tersebut bisa berupa variasi jenis huruf, penambahan bingkai hias, pengelompokkan informasi dalam bingkai khusus, dan berbagai gambar menarik. Moda-moda interaktif tersebut dapat berfungsi untuk meningkatkan motivasi membaca dan membantu menjelaskan informasi yang disampaikan pada tulisan. Penelitian ini menggunakan pendekatan analisis teks multimodal untuk mengidentifikasi moda-moda penyampaian informasi kuliner pada dogeng populer masyarakat Jawa Tengah, Timun Mas. Hasil pen...

Abstraksi: Secara historis dan kultural, sejak akhir 1990an, teknik dan praktik Reiki dan meditasi ‘modern’ telah memberikan dampak tersendiri bagi rakyat Indonesia. Globalisasi standar pengobatan Reiki, diturunkan dari teknik meditasi Reiki, juga memiliki pengaruh dalam kearifan tradisi Islam. Gerakan global Reiki ini tampak sekali memanfaatkan sinkretisme sebagian Muslim Indonesia. Pada gilirannya, situasi ini menciptakan ketegangan politik antara Islam radikal-puritan melawan guru-guru Reiki Muslim. Menggunakan studi-studi komparatif, artikel ini mendasarkan diri pada fenomena kekinian tentang Islam dan Reiki, dan berusaha mengekplorasi politik Reiki sebagai produk global, berikut responsinya dalam Muslim Indonesia, baik secara historis maupun sosiologis, dan dengannya kita dapat mengobservasi dialog dinamis antara Budha dan Islam.

Religious views of a community group are very influential in determining their attitudes and behavior towards nature and the environment. On the one hand, there is a worldview correlation that affects attitudes that are less friendly to nature as well as human superiority among other creatures that makes it feel entitled to exploit nature. On the other hand, religious views are also a motivation for caring for and loving nature, as is the will of Buddhists to create happiness for all living things. Reflections on choosing a moderate way of life prevent greed that can cause damage to nature so that sustainable development can be realized. The media, especially digital media, represents the implementation of Buddhist environmental ethics in a variety of writing frames. This study aims to look at Fangshen (放生) ritual in critical discourse on environmental ethics perspective as represented in Indonesian Buddhist media such as Buddhazine, Kompasiana, Tionghoa.info, and etcetera. This res...

ABSTRACT Budiyanto, A. 2009. Playing with Piety The Phenomenon of Indonesian Muslim Dolls. Explorations: A Graduate Student Journal of Southeast Asian Studies 9 (1):3-10. Introduction Muslim dolls are a new phenomenon within contemporary popular Islamic culture, particularly in Indonesia. While most contemporary Indonesian Islamist movements like Salafism (neo-Wahabism) are deeply influenced by transnational Islamist ideologies and thus reject any figures of humans,1 moderate Salafists often allow children to play with dolls. This acceptance is based on the Hhadits that spoke about Aisyah, the youngest wife of the Prophet, playing with a type of doll when she was about nine years old. Despite this acceptance, many conservatives still argue that Aisyah’s doll was not precisely a human-shaped doll. Muslim dolls emerged in Indonesia in 2005, soon after the reformation era2 when Islamic movements emerged more prominently in public spheres, marking a modern turn in the evolution of Islamic movements. Along with this transition into modernity, members of various Muslim organizations that married and built families began to consider secular toys for their children’s entertainment, particularly dolls. Not only were Muslim parents concerned about whether toys were or affordability of toys. Toy makers developed creative strategies in order to take these concerns into account. Muslim dolls and other popular “Islamic”imagery in popular culture—such as busana Muslim (Islamic clothes), Islamic stickers, Islamic music performances, among others—represent a huge material database for “religious visual culture.” The Student Activities Program Fee Board

The research attenots to analysis the historical genealogy and press movement and Javanese public sphere in the colonial age, 1915-1950. By focusing the site of Boekhandel Tan Khoen Swie (TKS) in Kediri-East Java during the colonial period, this research is specifically to explore the roles of TKS and Tan Khoen Swie's ideas (as a person) in the press movement in East Java over 35 years. The research used qualitative research with historical-discourse perspectives. It combines the archeology/genealogy methods proposed by Michel Foucault, historical and archives study. Through a historical archive investigation, both of material and ego documents, the study mapped on how the production of the public sphere in colonial age happened. The result of this study shows that the works and ideas published by through Boekhandel Tan Khoen Swie (TKS) are full meaning of spiritual and culture values. TKS has encouraged the transformation of Javanese values to the wider community. We argue that the idea and efforts of the public sphere in Javanese community during the colonial era, especially through it controversial publications. As an individual, Tan Khoen Swie established himself as the cosmopolitan elite in the fight against the colonialism. In other words, the study is success to showed the importance roles of Tan Khoen Swie inspiring the emergence of press movement in East Java and it also supports for creating the alternative public sphere for Javanese. Abstrak Penelitian ini secara umum bertujuan untuk memetakan studi genealogi sejarah dan pergerakan pers dalam membentuk ruang publik orang Jawa di masa kolonial 1915-1950. Dengan mengambil situs pada usaha penerbitan Boekhandel Tan Khoen Swie di Kediri Jawa Timur pada periode tersebut, secara spesifik penelitian ini mengeksplorasi peran Boekhandel Tan Khoen Swie dan gagasan Tan Khoen Swie (sebagai individu) dalam pergerakan pers di Jawa Timur masa kolonial kurun waktu 35 tahun. Melalui penelusuran arsip sejarah baik dokumen tertulis maupun secara lisan, penelitian ini berupaya menguraikan nilai-nilai lokal yang membentuk ruang publik pada masa kolonial yang luput dari kajian komunikasi, sosiologi maupun sejarah pada masa itu. Penelitian ini menggunakan metode kualitatif dengan pendekatan historical-discourse yaitu menggabungkan metode genealogi/arkeologi Foucault, pendekatan historis dan studi arsip. Hasil penelitian menunjukkan bahwa karya dan gagasan yang diterbitkan melalui usaha penerbitan Tan Khoen Swie sarat akan nilai-nilai spiritual. Usaha penerbitan Tan Khoen Swie telah mendorong transformasi nilai-nilai kesusastraan Jawa kepada masyarakat luas. Penelitian ini juga memperlihatkan bahwa gagasan dan usaha penerbitan TKS berperan membentuk ruang dikursus pada orang Jawa khususnya melalui karya kontroversial. Sebagai individu, Tan Khoen Swie membuktikan dirinya sebagai salah satu elite kosmopolit dalam melakukan perlawanan terhadap penjajah kolonial. Dengan kata lain, hasil penelitian ini berhasil menunjukkan pentingnya peran Tan Khoen Swie menginspirasi kemunculan pers di Jawa Timur dan sekaligus memunculkan ruang publik alternatif bagi orang Jawa.

Sejauh ini belum ada kajian yang melihat sisi cerita ikonografis mangkuk Sang Ganapati ini yang ada di Indonesia. Apalagi mengkaji jejak kudapan prasadam pooja yang biasa dilakukan oleh para pengikutNya sebagaimana masih bisa dilihat di India saat ini. Meskipun demikian, kajian saya ini bukanlah dari sisi sejarawan ahli sejarah ikonografi, bukan pula seorang arkeolog, hanya pengamat dan penikmat makanan yang kebetulan melihat secuil kudapan yang menarik dari tradisi pesta-pesta di Nusantara yang menghadirkan sesaji kudapan manis dan gurihnya.  Jadi ini adalah catatan awal dari serakan data kudapan tradisional Nusantara yang ternyata ada beberapa macam kudapan yang serupa dengan prasadam (persembahan) untuk puja para Dewa Hindu termasuk untuk Dewa Sri Ganapati. Kudapan itu utamanya adalah kue apem contong daun dan kue cucur, masih ada pula kudapan manis dan gurih lainnya yang sama. Apakah jajanan ini  kemungkinan adalah bagian dari praktik prasadam dikala puja bakti pada Dewa Ganesha di masa lampau? Untuk menjawab ini maka kita hanya bisa merefleksikan seperti apakah tradisi kudapan untuk persembahan puja Ganesha ini di India. Selanjutnya mencari tahu jejak cerita kudapan ini di Indonesia, namun belum membahas sajian kudapan seperti apakah untuk puja pada Ganesha di Indonesia.

Katakunci: Serabi, Appam, Apem, Gandos, Bandros, Ganesa-puja, Jawa-India
----
So far, there has been no study examining the iconographic aspects of the bowl of Lord Ganapati found in Indonesia, especially in investigating the traces of prasadam pooja offerings commonly practiced by His followers as still seen in India today. However, my study is not from the perspective of a historian specializing in iconographic history, nor an archaeologist, but merely an observer and enthusiast of food who happened to notice a glimpse of interesting snacks from the traditional feasts in the archipelago, which present offerings of sweet and savory snacks. This is therefore an initial note on the scattered data of traditional archipelagic snacks, which apparently include several types of snacks similar to prasadam (offerings) for the worship of Hindu deities, including Lord Sri Ganapati. These snacks mainly consist of cone-shaped apem cakes wrapped in leaves and cucur cakes, along with other sweet and savory snacks. Could these snacks possibly be part of the prasadam practice during devotion to Lord Ganesha in the past? To answer this, we can only reflect on what the tradition of snacks for offerings to Lord Ganesha in India might be like. Next, we will investigate the traces of this snack story in Indonesia, but have not yet discussed what kind of snack offerings are used for Ganesha worship in Indonesia.

Keywords: Serabi, Appam, Apem, Gandos, Bandros, Ganesha worship, Javanese-Indian

History of rendang and another popular dishes of Minangkabau in Sumatera Barat Province, Indonesia, noting Portuguese influences. It is a response to Paper  of Rahman, F. Tracing the origins of rendang and its development. J. Ethn. Food 7, 28 (2020). https://doi.org/10.1186/s42779-020-00065-1

Tahukah bedanya Pecel dan Pecak? Samakah Pecel Ayam dan Pecel Lele? Apa hubungan Rujak Cingur dan Pecel Sayur? Kenapa pecel mudah 'selingkuh' dengan kuliner lain? Buku ini akan membawa kita menelusuri etimologi kata pecel dari para tukang pecel masa lampau dalam prasasti dan Kakawin Jawa Kuno, lalu bersama Cebolang menelusuri pecel desa, kampung, dan kota Serat Centhini yang ditulis pada abad 19. Demi menikmati sepincuk pecel beralaskan daun pisang atau jati dari Mbok Pecel keliling dengan bakul rinjing di punggungnya di Stasiun Cornelis Batavia, 1919 hingga disajikan dengan piring plastik di abad 21. Sembari membincang kacang tanah yang menjadi bumbu inti pecel sayuran yang menyehatkan ini

Buku ini sangat cocok bagi mereka yang gemar makan pecel dan gado-gado, sebagai pelengkap pada kecintaan mereka atas kedua hidangan tersebut. Cocok pula bagi masyarakat umum yang ingin tahu kisah unik dan menarik di balik dua hidanga yang sangat populer ini."

Robby Sunata
Penggiat Sejarah, Penggagas Komunitas Sahabat Cagar Budaya Palembang

Kita memiliki pusparagam cita rasa Nusantara, namun miskin akan narasi-narasinya. Setiap santapan sejatinya memiliki narasi yang memperkaya sanubari kita. Berkat pencarian-pencarian seperti kisah dalam buku ini, cita rasa pun bisa mengajarkan kita untuk menginsafi tentang makna dari perjalanan dan perjumpaan damai pada masa silam. Saya pikir, makna inilah yang melahirkan siapa sejatinya orang Indonesia.

Mahandis Yoanata Thamrin
Managing Editor National Geographic Indonesia dan Editor in Chief Intisari

Buku tentang pecel, pecak dan rujak ini sangat menarik, penulis telah mengajak pembaca menelusuri sejarah panjang hidangan yang banyak dinikmati oleh masyarakat mulai dari yang tingkat atas sampai bawah ini. Sejarah menunjukkan adanya akulturasi bahan olahan yang tidak hanya diambil dari Nusantara, tapi juga diperoleh dari negara di luar seperti 'Katjang Tjina'. Pengajar sekolah culinary, Petrini mengatakan, "Food history is as important as a baroque church. Governments should recognize cultural heritage and protect traditional foods." Buku ini telah melaksanakan harapan itu.

Prof. Esther H. Kuntjara, Ph.D.
Founder of the Center for Chinese Indonesian Studies Universitas Kristen Petra, Surabaya.

Indonesian contemporary Buddhist literature is a reflection individual dhamma experiences in the context of their respective cultural and social settings as a minority in Indonesia. In this case, Buddhist literature reflects the appreciation of their dhamma in dealing with life problems, both in managing conflict or in efforts to build peace in accordance with their context at the individual and social level. Even though it is imaginative, conflict in literary works not only provides entertainment effects, but also education because of the essence of literature as a work of art that is dulce et utile. This article describes the process of developing conflict, how conflicts occur, what factors influence or hinder conflict, what character needs to be developed to minimize the occurrence of conflict, and how to manage conflict within Indonesian Buddhist individual figures or society who live up to the teachings of the Buddha and local knowledge. The literary works that are the source of the data in this study are ten short stories from antology namely Sihir (Magic, 2015) by Bhante Don Atthapiyo, Menunggu Papa: Kisah Gadis Kecil yang Akhirnya Berdamai dengan Dirinya (The Story of a Little Girl Who Finally Peaceed with Herself, 2015) by Yanah Sucintani, a collection of short stories Asal Usul Pohon Salak (the Origin of the Salak Tree, 2011), and Ketika Metta Memilih (When Metta Chose, 2014) by Hendry Filcozwei Jan. With a qualitative content analysis study approach, it focuses on analyzing formal structures from a narrative perspective. By reconstructing and describing the structure of the narrative based on actions, choices, difficulties, conflicts, complications, resolutions, and developments experienced by the characters, this study shows that Buddhadhamma plays a role in dealing with conflicts. It encourages people to overcome suffering (dukkha) through self-reflection, looking inward. However, conflict transformation requires not only a “search inside”, it needs continuous efforts to train empathy (karuna), non-violence (ahimsa), and creative-wisdom (prajna). Thus, Buddhist literature as a medium of learning, planting Buddhist values can be more effective because it is more concrete, practical, grounded, active, and pleasant. The internalization of Buddhadhamma through this literary work is strategic in its role in developing the character of love of peace and empathy which is a condition for the creation of sustainable internal and external peace to achieve a state of self-harmony

Tradisi Jawa suroan adalah tradisi yang juga dilaksanakan pada bulan Suro oleh masyarakat Buddha-Buddo Djawi Wisnu (Theravada) dan Islam Jawa Dusun Kutorejo, Desa Kalipait, Banyuwangi. Pelaksanaan tradisi suroan, yang mulanya berakar dari nilai tradisi Islam Kejawen (Solikhin, 2010), di masyarakat Buddo Djawi Wisnu memiliki makna sebagai sarana dan praktik untuk meminta maaf kepada “Ibu Bumi” atas kesalahan yang telah dilakukan selama setahun. Namun, seiring dengan masuknya Buddha Theravada ke dusun ini menumbuhkan pemaknaan baru di masyarakat yang telah pindah ke agama ini menjadi bentuk ritual bakti kepada leluhur dengan mempersembahkan sesajian (pattidāna). Munculnya pemaknaan baru ini menyiratkan adanya perebutan ruang nilai pada tradisi suroan, seiring dengan masuknya ide-ide baru ke masyarakat. Dengan mengkomparasikan makna tradisi suroan bagi masyarakat Buddha-Buddo Djawi Wisnu dan Islam Jawa Dusun Kutorejo penelitian ini menemukan adanya perbedaan dan persamaan dalam memaknai tradisi suroan: perbedaan tradisi suroan antara masyarakat Buddha-Buddo Djawi Wisnu dengan Islam Jawa Dusun Kutorejo terletak pada makna sura dan pelaksanaan tradisi suroan. Sementara itu, persamaannya dapat dilihat pada makna tradisi suroan yang bergeser menjadi tradisi bersama memperingati pergantian tahun. Perubahan makna dan pelaksanaan tradisi suroan seiring kebaruan perspektif ideologi religiusitas yang masuk di masyarakat Dusun Kutorejo yang plural menandai adanya dinamika ruang toleransi yang diperebutkan, bergeser, dan berubah. Hingga sampai tulisan ini dibuat tradisi suroan masih menjadi sacred canopy hidup bersama namun perlahan tengah mengalami segregasi makna dan praktiknya. 
Kata Kunci: Suroan, Buddo Djawi Wisnu, Islam Jawa, Theravada

buku ini mengulas tentang ritual Buka Luwur Makam Sunan Kudus dari nasi jangkrik yang fenomenal hingga perkembangan inovasi budaya religius masyarakat sekitar makam sunan kudus yang nantinya menjadi acara-acara lainnya yang mendukung ritual  buka luwur secara keseluruhan. artikel pembuka dan penutup yang bercerita tentang relasi tradisi ini dengan trans-islamisme yang hadir di masa lampau menjadi informasi yang menarik dari buku ini.

Abstrak Obsesi Badan Ekonomi Kreatif Indonesia (Bekraf) yang ingin menduniakan rasa soto dilegitimasi dengan serangkaian penelitian akademik dan tur seminar untuk mensosialisasikan wacana itu. Sepertinya simpulan dari penelitian akademisi di seminar Bekraf-UGM 4/09/2017 masih belum serius menerapkan langkah metodologi historiografi yang ketat. Misalnya, temuan tim Prof Murdjiati sepertinya tidak memperhitungkan kapan asal-muasal soto di suatu daerah muncul dan dari pengaruh soto mana dan bumbunya apa? Sehingga temuan 75 macam soto dengan 46 macam bumbu perlu ditelaah ulang. Menghitung banyaknya soto dan resepnya dari googling atau resep yang ada di buku jelas secara metodologis akan menuju simpulan yang menyesatkan karena dalam kaedah studi makanan (food studies) kejelian analisis resep mana yang otentik dari penjaja soto yang legendaris dari muasal soto itu berada [yang seringkali adalah rahasia] akan menjadi rambu-rambu. Apalagi buku-buku resep yang ada dipublikasi biasanya merupakan kreasi dari sang gastronomer/penulis. Sementara pernyataan Fadly Rahman tentang arti asal kata cina soto dari jeroan menyisakan pertanyaan kenapa yang banyak adalah soto berbahan unggas. Makalah ini, selain memaparkan kebaruan historiografi soto, juga membahas kesulitan dan tantangan metodologis dalam menelaah kosmopolitanisme keindonesiaan dari semangkuk soto. Langkah metodologis itu saya lakukan dalam dua langkah yakni: pada bahasan pertama mengenai perspektif teoretis yang saya bangun dan akan diaplikasikan di bahasan kedua.