Journal articles on the topic 'Man-woman relationships Indonesia Java'

There is a positive relationship between the high woman representation in public and the success of corruption and poverty eradication. This means that the role of women becomes very strategic along with the increase of woman representation in public region. In Indonesia, the problem is that woman represen­tation is very low in public region, and from time to time it tends to decline. The low woman representation indicates that the motivation of women to lead is lower than men. It is estimated that work-family conflicts and ambition of women are the significant factors which is cause the low motivation of women to lead in Indonesia. The population consists of the civil servants of local governement in “Gerbangkertasusila” East Java. The data were collected by distributing questionares to respondents. Four relationship hypotheses were signifincantly proven. These are : 1) the motivation of women to lead is lower than man; 2) the higher of women’s work family conflict, the weaker the motivation of women to lead ; 3) the stronger motivation of women to lead, the stronger of women’s work family conflicts; 4) the stronger the interaction between women’s ambition and work-family conflict, the weaker the motivation of women to lead.

INTRODUCTION We know that there is only one earth, there are many different worlds. Different worldviews do not only have significant political and socio-economic repercussions but they also determine the way in which people perceive and interact with nature, thus forming their specific culture. Natural ecosystems cannot be understood, conserved and managed without recognizing the human culture that shape them, since biological and cultural diversities are mutually reinforcing and interdependent. Together, cultural diversity and biological diversity hold the key to ensuring resilience in both social and ecological systems (Erdelen, 2003). Through the environmental sciences and cultural activities, in promoting awareness and understanding of the relationships between biological and cultural diversity as a key basis for sustainable development.Beside has high biological diversity Indonesia also possesses high cultural diversity. It doesn’t marvel that Indonesia is the world’s largest archipelago, containing more than seventeen thousand island extending in an east-west direction for five thousand two hundred kilometers across the Sunda and Sahul continent shelves. The archipelago exhibits rich biodiversity that is unequalled in Asia (McNelly et al.,1990). Indonesia’s territory cover 7.7 million square kilometer, of which approximately 5.8 million square kilometers (75.3 %) is comprised of marine and coastal waters. Indonesia is located between two of Earth’s biogeographic regions: Indo-Malaya and Oceania. The Indo-Malaya region to the west includes Sumatra, Kalimantan, Java, and Bali, and the Oceanic region to the east includes Sulawesi, Moluccas, the eastern Sunda Islands, and West Papua. The vegetation types to the east and the west of the Wallace line are divided by a biogeographical boundary that extends from north to south along the Sunda Shelf. The natural vegetation on the shelf it self is comprised principally of the Malesian type, dominated by the commercially important Dipterocarpaceae. Vegetation to the east has greater affinities with Oceanic Austro-Pacific zone and is dominated by mixed tropical hardwood species. Deciduous monsoon forest occurs in seasonally dry areas, particularly in the southern and eastern islands such as the Lesser Sunda and the southern part of Papua. The outer islands of Sumatra, Kalimantan, Sulawesi, Moluccas, and Papua comprise approximately 10 % of the world’s tropical rainforest. Indonesia has more tropical forest than any other single Africa or Asia country, and is second only to Brazil in terms of tropical forest area. This country characterized by an enormously varied topography of shallow coastal water, swamp, lakes, alluvial plains, volcanoes, and High Mountain ranges. This country also presents at least forty-seven distinct natural and man-made ecosystems. These ecosystem types ranges from the ice mountain ecosystem and alpine grassland on the high mountains in Papua (Puncak Jaya Wijaya, at an altitude of over five thousand metres0 to variations of tropical rainforest ecosystems– from lowland to mountain landscape, shallow swamp to deep lakes, from mangroves to algae communities and coral reefs – as well as an ocean ecosystem reaching as deep as eight thousand meters below sea level (MoF/FAO, 1991).Unfortunately, little respect has been given to the high diversity of the archipelago, resulting in disappearance of many of these cultures. Studies to document and learn traditional wisdom are needed urgently, not least because traditional knowledge is often compatible with sustainable development objectives, as discussed in the World Summit on Sustainable Development, in Rio de Janeiro, 1992 and in Johannesburg in 2002. Meanwhile the deforestation in Indonesia occurs at an alarming rate. Forest cover decreased from about 193.7 million hectares in 1950s (Hannibal, 1950) to 119.7 million hectares in 1985 and to 100 million hectares in 1997 (GOI/World Bank, 2000) and only 98 million hectares remain (FWI/GWF, 2001).The local knowledge of environment management and indigenous custom, as part of indigenous culture, is the product of long interaction between man and their environment and also results of their ability for application the technique adaptation to their environment. High biological diversity has utilized for economic reason, even though this national asset has not yet been fully developed.Dynamic interaction between people and biodiversity in Indonesia let to the creation of many different cultures and thus languages and dialects. More than four hundred Indonesian ethnic groups are dispersed in different regions. Indonesia boasts665 different languages and dialects, with Papua accounting for 250 of these, Moluccas 133, Sulawesi105, Kalimantan 77, Nusa Tenggara (Lesser SundaIslands) 53, Sumatra 38, Java and Bali 9 (Grimes,1988). Such ethnics have specific knowledge about how to manage their environment and biodiversity surrounding them. Every ethnic has a specific culture, knowledge and local wisdom and technique adaptation to their various environments.Concerning the cultural richness in Indonesian, besides have advantages also constitute weaknesses for biodiversity resource management. One of these advantages is that we have various referable traditional pattern and alternative selection of space management and we have material to design system admissible management by all societies and also government. Meanwhile its weakness is that each ethnic has specific pattern according to environmental condition and cultural level. But along with time developing marks sense decentralization of policy in Indonesian, therefore local or region policy that based on actual condition area and society is more elegant compared with uniformity management which hasn’t obviously fastened byother area that has different culture and environmental condition.

Tamu (Guest) is a short story written by one of the most influential writers in Indonesia, Budi Darma. It depicts wedang kopi (hot coffee) serving tradition to guests in Java. Gastro criticism is used to reveal the significance of hot coffee serving in the short story. Close reading method is used to read and analyze the text. From the analysis, the short story reveals not just a tradition in the 1940-1950s of Indonesia on coffee and hospitality but also the effect on a man of the absence of hot coffee in his house when there is a woman in the house. Manggolo, one of the main characters in the story, feels insecure in his own house because he does not get served hot coffee he expects from his daughter-in-law living under the same roof. Furthermore, this research suggests the possibility of combining gastro criticism and gender studies.

One of the first words that is learned in Indonesian is waria. This word is made by combing word wanita which means woman and pria which means man. Warias are one of the most known and visible forms of third gender in Indonesia, this term marks trans-women who has their role in social life throughout Java island. Beside this one there, less visible and researched identity called priawan for trans-men. In the classical epic of Bugis people La Galigo, which is regarded as Memory of the World by UNESCO, there are five distinct genders: bissu, calabai, calalai, makkunrai i oroan?. These genders still exist in south part of Sulawesi Island. Position of other genders, out of binary men and women, which position was installed by abrahamic religion in Indonesia, meaning Sunni Islam and different Christian domination is under threat. This paper aims to deconstruct third gender forms in Indonesia. Decolonization is used in order to better comprehend multigenderism away from Western paradigms. By understanding complex socio-religious environment we can grasp the mechanism of the survival of these marginalized communities besides all circumstances.

Infant mortality is a major component in determining the health and well-being of a community in a country. Indonesia Health Demographic Survey in 2012 shows that infant mortality rate in Indonesia is 32 babies per 1000 live births. Infant mortality rate in eastern Java is 26 babies per 1000 live births. Infant mortality is caused by external factors and internal factors. Parity, gestational distance and birth attendant are the factors chosen to be analyzed. The objectives of the study were to analyze the relationship of parity, birth spacing and birth attendant to infant mortality rate in East Java. The type of research that is analytical research using non-reactive approach. The study took the data of the 2012 IDHS Female Woman Never married. Sampling followed the 2012 IDHS plus inclusion criteria from the researchers. The number of samples of the study was 591 mothers with a history of dead infants during the survey. The study took the data of the 2012 SDKI Female Woman Never married. Data analysis was done by multiple logistic regression. The results of the simple logistic regression analyzes have shown an association between parity> 2 children, birth attendants instead by a health professional, pregnancy spacing ≤ 4 years and spacing of pregnancy> 4 years. All independent variables entered as a candidate for the multiple logistic regression analysis of the results of the multiple logistic regression analysis was parity shows, their relationship with infant mortality with p value = 0.001, but at birth attendant with a p value of 0.66. Screening risks of pregnant mothers and handling of ill toddlers by midwives and IEC to mothers about nutrition, pregnancy care and infant care through counseling, leaflets and posters.

In Indonesia, the coverage of infants that get breastfeeding exclusively were still low. In 2013, the average coverage of exclusive breastfeeding in Indonesia was 54,3%. Surabaya, in East Java Province, is one of the city with low coverage of exclusive breastfeeding. The average of babies who got exclusively breastfeeding in Surabaya since 2012 – 2015 were 63,13%, still below the target of Health Ministry. This research conducted to analyze the relationship between motivation, perception, and knowledge of pregnant women and breastfeeding practice. The respondent of the research was pregnant woman and the study continued until they are giving birth. Sample size was 79 mothers in East Surabaya. Result showed that majority mothers have high motivation to breastfeed, positive perception related to breast milk, low knowledge about breastfeeding, and they already give breastmilk only for their babies during the first week. Conclusion was there was no significant relationship between motivation, perception, and knowledge towards breastfeeding practice. This is caused by there were a lot of factors that influenced directly or indirectly towards mothers decisionand practice to breasfeed or not.

In Indonesia, the coverage of infants that get breastfeeding exclusively were still low. In 2013, the average coverage of exclusive breastfeeding in Indonesia was 54,3%. Surabaya, in East Java Province, is one of the city with low coverage of exclusive breastfeeding. The average of babies who got exclusively breastfeeding in Surabaya since 2012 2015 were 63,13%, still below the target of Health Ministry. This research conducted to analyze the relationship between motivation, perception, and knowledge of pregnant women and breastfeeding practice. The respondent of the research was pregnant woman and the study continued until they are giving birth. Sample size was 79 mothers in East Surabaya. Result showed that majority mothers have high motivation to breastfeed, positive perception related to breast milk, low knowledge about breastfeeding, and they already give breastmilk only for their babies during the first week. Conclusion was there was no significant relationship between motivation, perception, and knowledge towards breastfeeding practice. This is caused by there were a lot of factors that influenced directly or indirectly towards mothers decisionand practice to breasfeed or not.

The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers. The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.

The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers. The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.

Abstract This essay explores the relationship between language and mutual (mis)understanding in Candra Aditya’s short film Dewi pulang. The film follows Dewi, a young Javanese woman, as she travels from Jakarta to her natal home in Central Java to attend her father’s funeral. The tension between Dewi’s multiple and often conflicting obligations is marked by the use of language—from the colloquial Indonesian she speaks with her friends in Jakarta to a brief exchange with her English-speaking boss on the telephone and the various forms of Javanese employed ‘at home’. Drawing on examples in both Indonesian and Javanese, it is argued that the film’s use of language may be understood as a form of social commentary, reflecting critically on the complex and at times incongruous desires, expectations, and aversions at play in the lives of a growing number of young Indonesians.

Character values ​​are important for the Indonesian people, especially in Java. Therefore, parents have a role and responsibility in realizing ethical values ​​to their children. For example, the children's habit of greeting guests when they come to visit is part of the assessment of Javanese manners. However, not all parents have the same background so it is easy to realize the value of children's character. One of the differences in the backgrounds of parents is differences in religion. Although Indonesia is one of the countries that does not legalize interfaith marriage, in fact, there are many interfaith marriages. Therefore, the aim of this research is to reveal the phenomenon of Ethics and Human Dignity as Communication of Javanese Family in Difference Religious Life. This research describes the behavior of individuals of different religions which are manifested in their daily social life by referring to Javanese politeness rules or manners. Social manners and politeness in Java determine the shape of the relationship between humans, determining which movements and language are used to express respect. In Javanese mindset and religion regarding human life and life in this realm are not cognitive-experiential in nature. The Javanese mindset does not make an essential definition about “what is life” but is more preoccupied with the problem about "how man reaches jumeneng as ‘tetungguling laku’. The Javanese family behavior system has a cosmic philosophical meaning, the balance between microcosmos and macrocosmos, namely the interrelation of individual and social life between oneself and others.

This article studies a sociological pesantren community, particularly a �relationship between male and female students in Jamaah Tabligh in Pesantren Temboro. Relationship pattern of male and female students in a pesantren (a traditional Islamic education based on boarding school) tends to be exclusive that inhibits both male and female students to have relationship closely. Interestingly, many students get married at the end of their study. This study investigates how the process on selecting mate, both male and female students, what is the concept of selecting mate (partner) on their perspective, and how the marriage process is practiced by students of Pesantren Temboro. More important is how woman rights on choosing a mate that is determined by their parents. This study is limited field research in Pesantren Temboro, Magetan, East Java as recognized as the largest Islamic education of Jamaah Tabligh in Indonesia. Researchers got the data by interviewing pesantren functionaries related and santri families that did marriage in the pesantren.Keywords: Mate, Arranged marriage, Woman Rights, Jamaah Tabligh.�AbstrakKajian ini berangkat dari persoalan sosiologis masyarakat pesantren, yakni pola relationship santri khususnya dalam hubungan laki-laki dan perempuan di pesantren Jamaah Tabligh, Temboro. Pola hubungan santri Temboro putra dan putri cenderung tertutup yang tidak memungkinkan keduanya untuk �hubungan khusus� untuk mengenal satu dengan yang lainnya. Namun hal yang menarik adalah banyak terjadi pernikahan yang terjadi antara santri putra dan putri di Pesantren Temboro ini. Di sinilah letak menariknya kajian ini, yakni menelusuri bagaimana proses pemilihan jodoh, baik santri putra ataupun santri putri. Bagiamana konsep pemilihan jodoh tersebut? Serta bagaimana praktik pernikahan tersebut dilakukan oleh santri? Hal yang tak kalah penting adalah bagaimana �hak pilih� perempuan dalam penentuan jodoh yang dilakukan oleh wali? kajian ini merupakan studi lapangan yang terbatas di Pesantren Temboro Magetan Jawa Timur yang terkenal sebagai pendidikan Jamaah Tabligh Terbesar di Indonesia. Peneliti mengumpulkan data melalui wawancara pada pengurus pesantren yang terlibat dalam proses perjodohan dan para santri yang telah menikah dengan melalui proses tersebut.Kata Kunci: Jodoh, Perjodohan, Hak Perempuan, Jamaah Tabligh.

With regard to marriage problems in Indonesia, the age limit of marriage is regulated in positive law contained in Law Number 1 of 1974 and KHI, namely Marriage is only permitted if the male has reached the age of 19 (nineteen) years and the woman has reached the age 16 (sixteen) years, which was later revised in Law Number 16 of 2019 which states that marriage is only permitted if a man and woman have reached the age of 19 (nineteen) years, then if seen from the maslahah concept this determination is at the daruriyyah level, namely maintaining the safety of the soul (hifzu al-nafs), maintaining the safety of the mind (hifzu al-'aql), and maintaining the safety of the offspring (hifzu al-nasl). The change in the minimum age of marriage that occurs in the Marriage Law Article 7 paragraph (1) No. 1 of 1974 contains more maslahah and is more in accordance with maqasid sharia. Because at the age of 19, it is hoped that the ideal marriage can be accomplished and be able to realize the goals of marriage, such as maintaining offspring, creating a sakinah mawaddah wa rahmah family, maintaining lineages, creating patterns of family relationships, maintaining diversity in the family and preparing for economic aspects.

Indonesia is the fourth largest contributor to the population in the world after China, India and the United States. The 2017 IHDS showed the total fertility rate (TFR) was 2.4 children per woman. One program to reduce population growth rates and TFR is through the Family Planning (KB) program. This study aims to determine the relationship of education, age and parity to the choice of contraceptive methods for long and short-terms in Tanjung Anom Village, Salaman Subdistrict, Magelang Regency, Central Java Province. This research is descriptive analytic with cross sectional method. The data collection was done in October 2015. The study sample was women of childbearing age who used contraception in both long and short terms, as many as 46 people. The research instrument used was a questionnaire. Data was analyzed by univariate and bivariate. The result of the study showed that there was no significant relationship among education, age and parity towards the choice of both long and non-long contraception methods. The selection of contraceptive method is not only influenced by education, age and parity, but also by Socio-Demographic factors, Socio-Psychological factors, and health services

Islamic thought in the Javanese philosophy of the concept of God begins with the existence of three continuities between (1) the background of Islamization in Indonesia, through cultural approaches, (2) philosophical phrases in the Javanese philosophy as a part of the characteristic Javanese literary works that are educational (didactic) and sublime (piwulang), and (3) the similarity between the concept of tri hita wacana means harmonious relationship of man with God (habluminallah) in Islamic teachings related to the concept of insan kamil. This study uses qualitative methods based on literature study data and descriptive analysis as a whole (integral). The results obtained from this study is the similarity of thinking between the philosophical expressions of Java in the Javanese philosophy with Islamic thought in the verses of the Qur'an as part of the teachings of Islam in understanding the three concepts of the nature of God that is (1) the concept of tan kena kinaya gapa means that God cannot be imagined circumstances and forms, but the absolute power, (2) the concept of Gusti Allah orah sare means God is not sleeping and always awake in every period; Understanding of the concept raises an attitude of being cautious in acting, acting, and fully aware of God's supervision, and (3) the concept of sangkan paran which has an understanding that the beginning of the creation of man and the universe comes from God (sangkan) and the end of creation Man and the universe will return to God (paran).

Marriage is an inner and outer bond between a man and a woman as husband and wife to form a happy and eternal family (household) based on God Almighty. In the Law of the Republic of Indonesia, Number 1 of 1974 Article concerning Marriage, marriage itself has conditions, including that it must be approved by both prospective brides, and prospective brides who have not reached the age of 21 years must obtain permission from both parents. 1 Chapter II Article 7 Paragraph 1 of 1974 has explained that marriage is only permitted if the man reaches the age of 19 years and the woman has reached the age of 16 years. The type of research used is qualitative research with a qualitative descriptive study research design. The informants in this study were teenagers at SMA X South Tangerang. The informants who will be interviewed are 4 informants who are in high school. The results of this study indicate that there are undesirable events such as pregnancy out of wedlock because children have relationships that violate norms, forcing them to have early marriages, to clarify the status of the child they are carrying Economic difficulties are one of the factors causing early marriage, families who experience economic difficulties will tend to marry off their children at a young age to have early marriages. The impact of early marriage for women who are less educated and not ready to carry out their role as mothers will be less able to educate their children so that children will grow up poorly, which will be detrimental to the children's future. Then, under certain conditions, children who marry early tend not to pay attention to their education, especially when they get married immediately they get offspring, they will be busy taking care of their children and their families, so this can prevent them from continuing their studies to a higher level.

Background. One cause of death of women in Indonesia is cancer, one of which is cervical cancer. According to the 2013 Riskesdas data the incidence of cancer in Central Java was 2.1% with 1.2% being cervical cancer. Cervical cancer swallows many female victims in Indonesia, although it should be prevented by making efforts to prevent and detect early, one of them by carrying out a pap smear examination. The Aim of the Study. Knowing the factors that affecting motivation conducting pap smear examination in woman of childbearing age. Subject and Method. The research was analytic correlation design. The population in this study were women of childbearing age in the village of Wiragunan in September 2019 to March 2020 totaling 60 respondents. The sampling technique used is saturation sampling technique. The results of the study were analyzed using the Chi-Square Correlation Test. Result. Respondents with high knowledge were 44 (73.33%), who had low knowledge of 16 respondents (26.67%). High family support there are 43 respondents (71.67%), low family support 17 respondents (28.33%). While respondents with high motivation 42 (70%) and low motivation 18 (30%). The results of the Chi Square analysis of the level of knowledge (p = 0.001), family support (p = 0.001) on the motivation to do the pap smear. Conclusion. There is a relationship of knowledge about cervical cancer with the motivation to conduct pap smears in women of childbearing age. And there is a relationship of family support with the motivation to do a pap smear test on women of childbearing age. Keywords : cervical cancer, family support, knowledge, motivation, pap smear test Korespondensi: Sri Aminingsih. STIKES PANTI KOSALA SURAKARTA. Jalan Raya Solo - Baki Km. 4 Gedangan, Grogol, Sukoharjo, Jawa Tengah. Email: s.aminingsih@yahoo.co.id.

In 2017 the maternal mortality rate in Indonesia reached 4,167 people, in East Java in 2017 there were 91.92 / 100,000 live births and in Jember there were 41% / 100,000 live birth in 2018. As for the causes of maternal death, among others the occurrence of bleeding during delivery, preeclampsia during pregnancy and postpartum infection. The incidence of anemia in expectant motheris a factor in the occurrence of bleeding during childbirth and the occurrence of infections after childbirth which in turn is the cause of the increase in maternal mortality. And what can cause a pregnant woman to experience anemia is because often a woman gives birth, either still gives birth or lives in large numbers, because the more often the mother gives birth, the more the mother loses iron. This study aims to analyze the relationshipa mother giving birth to a dead or living child in large numbers with the occurrence of anemia at pregnant mother in Gebang district, Jember Regency. The research design used is a correlative study through a cross sectional approach. The population used inside the study were expectant mother in Gebang District from August to September 2020 with a total of 261 people and the sample used in this study was 80 people. In this data analysis test used is a technique that analyzes data on 1 variable independently through frequency distribution and analyzes 2 variables through Chi-Square statistical test. From the results of the analysis test on 80 pregnant mother, the result is thatalmost part that is as much46.2%experienceanemia during pregnancy and most, namely 61% of expectant mother with high parity. And based on the results of the Chi-Square statistical test, it was found that the p-value was 0.012 (<0.05), which has meaning that there is a relationship between mothers who gave birth to many children toagainst anemia in expectant mother. Mothers experience parity will have the risk of anemia during pregnancy which eventually causes bleeding complications during delivery and the risk of bleeding during subsequent pregnancies, as a result of a decrease in hemoglobin levels during pregnancy. Thus, it is hoped that health officercould be more active inside provideespionage for expectant mother as an effort to avoid and get at anemia in expectant mother. Key words: incidence of anemia, parity, pregnant wom

Diskursus hubungan antara hukum dengan “moral” dan “fakta” selalu saja menarik untuk dibahas di kalangan sarjana hukum. Hukum kodrat irrasional adalah teori hukum besar yang pertama yang cara pandangnya theocentris mengakui bahwa hukum bersumber dari “moralitas” Tuhan YME. Derivasi nilai moral universal ternyata semakin bermetamorfosa dalam berbagai fenomena kehidupan kemudian dituntut agar diperlakukan setara di hadapan hukum. Di berbagai belahan dunia, Gerakan LGBT (Lesbian, Gay, Biseksual, dan Transgender) dengan perjuangan perkawinan sesama jenis berkembang semakin luas dan telah memfalsifikasi dominasi perkawinan kodrati heteroseksual. Untuk itu, perlu ditilik secara reflektif filosofis akseptabilitas Konstitusi Indonesia atas perkawinan sesama jenis ini. Penelitian ini dilakukan dengan metode pendekatan yuridis normatif melalui cara berpikir deduktif dengan kriterium kebenaran koheren. Sehingga disimpulkan: pertama, kritikan hukum kodrat irrasional yang teosentris terhadap perkawinan sesama jenis, menganggap bahwa sumber hukum adalah “moral” bukan “fakta”, oleh karenanya aturan perundang-undangan dipositifkan dari/dan tidak boleh bertentangan dengan moral Ketuhanan. Oleh karena itu, menurut hukum kodrat irrasional perkawinan sesama jenis tidak mungkin dapat diterima dalam hukum karena bertentangan dengan moralitas Ketuhanan Y.M.E. Kedua, bahwa Konstitusi Indonesia menempatkan Pancasila sebagai grundnorm dengan sila Ketuhanan Yang Maha Esa menjadi fondasi dan bintang pemandu pada Undang-undang Perkawinan Indonesia, yang intinya perkawinan harus antara pria dan wanita (heteroseksual) dengan tujuan membentuk keluarga (rumah tangga). Perkawinan sesama jenis juga tidak dapat diterima karena ketidakmampuan bentuk perkawinan ini untuk memenuhi unsur-unsur utama perkawinan, untuk terjaminnya keberlangsungan kemanusiaan secara berkelanjutan (sustainable).The discourse of relationships between law, moral and facts are always interesting to be discussed among legal scholars. Irrational natural law is the first major legal theory that which theocentris worldview admit that the law derived from the “morality” of the God. The derivation of universal moral values appear increasingly metamorphosed into various life phenomena then are required to be treated equally before the law. In different parts of the world the movement LGBT (Lesbian, Gay, Bisexual, and Transgender) struggle for same-sex marriage has grown falsified domination of heterosexual marriage. Therefore it is necessary be a reflective philosophical divine the acceptability of the Constitution of Indonesia on same-sex marriage. This research was conducted by the method of normative juridical approach, in the frame of a coherent deductive acknowledgement. Concluded, Firstly, criticism Irrational natural law against same-sex marriage, assume that the source of the law is a “moral” rather than “facts”, therefore the rules of law are made of / and should not contradict with the morals of God. Therefore, according to irrational natural law that same-sex marriage may not be accepted in law as contrary to morality God. Secondly, That the Constitution of Indonesia puts Pancasila as the basic norms to please Almighty God be the foundation and a guiding star in the Indonesian Marriage Law, which is essentially a marriage should be between a man and a woman (heterosexual) with purpose of forming a family. Same-sex marriage is not acceptable also because of the inability to fulfill marriage form of the major elements of marriage, ensuring the sustainability of humanity in a sustainable manner.

Abstrak: Perkawinan merupakan ikatan lahir batin antara seorang laki-laki dan perempuan yang sebelumnya belum halal menjadi halal dengan tujuan untuk beribadah kepada Allah SWT guna untuk membentuk keluarga bahagia, sakinnah, mawaddah wa rahmah, serta berkah dunia dan akhirat. Namun dalam realitas di Indonesia banyak berbagai macam kebudayaan/adat istiadat. Khususnya di Jawa, banyak macam adat istiadat yang bagi mereka merupakan larangan yang tidak boleh dilanggar. Seperti larangan perkawinan adat kebo balik kandang yang ada di Desa Tanjungtani Kecamatan Prambon Kabupaten Nganjuk. Realitas menunjukkan bahwa larangan perkawinan adat kebo balik kandang tersebut telah menjadi suatu hal yang pro dan kontra bagi masyarakat Desa Tanjungtani karena dalam pandangan masyarakat terdapat perbedaan pandangan, meliputi pandangan masyarakat klasik, modern dan tokoh agama. Pandangan masyarakat modern abai terhadap tradisi tersebut, pandangan masyarakat klasik masih meyakini terhadap tradisi tersebut dan tokoh agama menancapkan kontrol harmoni dengan cara menghormati tradisi dan terdapat proses dialektika hukum adat dan hukum Islam atau maqa>sid al-shari>’ah secara khusus. Hal ini merupakan konstruksi sosial yang ada di Desa Tanjungtani Kecamatan Prambon Kabupaten Nganjuk. Dengan adannya pandangan yang berbeda tersebut karena dipengaruhi oleh beberapa faktor, baik faktor kebudayaaan, faktor pendidikan, pola pikir masyarakat, dan faktor kejadian yang menjadikan suatu bentuk pengalaman dengan adannya pengalaman tersebut menjadikan sebagian masyarakat Desa Tanjungtani menjadi percaya akan adannya larangan perkawinan adat kebo balik kandang. Kata Kunci: Masyarakat dan Perkawinan Adat Kebo Balik Kandang. Abstract: Marriage is an inner and outer bond between a man and a woman who previously had not been halal to become halal with the aim of worshiping Allah SWT in order to form a happy family, sakinah, mawaddah wa rahmah, and the blessings of the world and the hereafter. However, in reality in Indonesia, there are many kinds of culture/customs. Especially in Java, there are many kinds of customs which for them are prohibitions that should not be violated. Such as the prohibition of traditional marriage of kebo balik kandang in Tanjungtani Village, Prambon District, Nganjuk Regency. The reality shows that the ban on traditional marriage of kebo balik kandang has become a matter of pros and cons for the people of Tanjungtani Village because in the community's view there are different views, including the views of classical, modern and religious leaders. he views of modern society are indifferent to the tradition, the views of classical society still believe in the tradition and religious leaders maintain control of harmony by respecting tradition and there is a dialectical process of customary law and Islamic law or maqasid al-shari'ah in particular. This is a social construction in Tanjungtani Village, Prambon District, Nganjuk Regency. With the existence of these different views because they are influenced by several factors, both cultural factors, educational factors, people's mindsets, and incident factors that make a form of experience with the existence of these experiences, some people in Tanjungtani Village believe in the prohibition of traditional marriage of kebo balik kandang. Keywords: Society and Traditional Marriage of Kebo Balik Kandang.

ABSTRACT Background Menopause is a phase of female reproduction characterized by the cessation of menstruation due to decreased production of the hormone estrogen, which begins to occur in the age range of 40-50 years. World Health Organization (WHO) Projection (2014) in 2030 the number of women worldwide entering menopause is estimated at 1.2 billion people, while in 2025 there are an estimated 60 million menopausal women. In 2016, in Indonesia there were 14 million (7.4%) menopausal women and the population of Central Java province in the group of women aged 40-44 years was 1,240,110 million (7.2%), aged 45-49 years was 1,215 .340 million (7.1%) and ages 50-54 totaling 1,126,818 million (6.7%) (Ministry of Health, 2016; BPS Central Java 2016). Signs of menopausal symptoms vary for each woman such as hot flashes, depression, anxiety, and mood instability. One of the needs of menopausal women to overcome the discomfort due to changes that occur by consuming nutrients that contain carbohydrates, proteins, fats, vitamins, minerals and phytoestrogens (Andira, 2010; Melani, 2012). Purpose to know the respondent's characteristic relationship to the fulfillment of phytoestrogen requirement in menopausal women. Method The type of research used was an analytical survey with a population of 671 people in the menopause age group (ages 45 - 59 years) in Ngembak Village. Samples were taken using a simple random sampling technique of 47 people. The study was conducted from January to December 2019 using primary data from the Food Frequency Form (FFQ) which contained various foods containing phytoestrogens as well as secondary data whose results were analyzed using the Lambda Contingency Coefficient formula. Result Based on the results of research and data analysis, it is known that the variable that has a relationship with the fulfillment of phytoestrogens is the Body Mass Index (BMI) variable. This is indicated by the p-value of 0.458 <0.05. Conclusion Body Mass Index (BMI) is a measure used to assess a person's nutritional status, so that the nutritional needs needed by someone including menopausal women can be identified from the calculation of BMI. Suggestion In an effort to improve the degree of health of women at menopause including regulating nutrition according to body conditions. This requires full support from partners and health professionals as consultants, so that women at menopause can meet their nutritional needs well. Keywords: Characteristics of Menopause and Phytoestrogen ABSTRAK Latar Belakang Menopause merupakan fase reproduksi perempuan yang ditandai dengan terhentinya menstruasi karena penurunan produksi hormon estrogen, yang mulai terjadi pada rentang usia 40 – 50 tahun. Proyeksi World Health Organization (WHO) (2014) tahun 2030 jumlah wanita di seluruh dunia yang memasuki masa menopause diperkirakan mencapai 1,2 miliar orang, sedangkan pada tahun 2025 diperkirakan terdapat 60 juta wanita menopause. Tahun 2016, Di Indonesia tercatat sebanyak 14 juta (7,4 %) wanita menopause dan jumlah penduduk provinsi Jawa Tengah pada kelompok wanita usia 40-44 tahun sejumlah 1.240.110 juta (7,2%), usia 45-49 tahun sejumlah 1.215.340 juta (7,1%) dan usia 50-54 sejumlah 1.126.818 juta (6,7%) (Kemenkes, 2016 ; BPS Jawa Tengah 2016). Tanda gejala menopause bervariasi setiap wanita seperti hot flashes, depresi, gelisah, dan mood tidak stabil. Salah satu kebutuhan wanita menopause untuk mengatasi ketidaknyamanan akibat perubahan yang terjadi dengan mengkonsumsi gizi yang mengandung karbohidrat, protein, lemak, vitamin, mineral dan fitoestrogen (Andira, 2010 ; Melani, 2012). Tujuan penelitian mengetahui hubungan karakterisrik responden terhadap pemenuhan kebutuhan fitoestrogen pada wanita menopause. Metode jenis penelitian Jenis penelitian yang digunakan adalah survai analitik dengan populasi kelompok wanita usia menopause (usia 45 – 59 tahun) sebanyak 671 orang di Desa Ngembak. Sampel diambil menggunakan teknik simple random sampling sebanyak 47 orang. Penelitian dilaksanakan sepanjang bulan Januari – Desember 2019 dengan menggunakan data primer dari Formulir Food Frequency (FFQ) yang berisi macam-macam makanan yang mengandung fitoestrogen serta data sekunder yang hasilnya dianalisis menggunakan rumus Koefisien Kontingensi Lambda. Hasil penelitian Berdasarkan hasil penelitian dan analisis data diketahui bahwa variabel yang memiliki hubungan dengan pemenuhan fitoestrogen adalah variabel Indeks Massa Tubuh (IMT) Hal tersebut ditunjukkan dengan hasil p-value 0,458 < 0,05. Kesimpulan Indeks Massa Tubuh (IMT) merupakan ukuran yang digunakan untuk menilai status gizi seseorang, sehingga kebutuhan gizi yang diperlukan seseorang termasuk wanita menopause dapat diidentifikasi dari perhitungan IMT. Saran Sebagai upaya meningkatkan derajat kesehatan wanita di usia menopause diantaranya dengan mengatur gizi sesuai kondisi tubuh. Hal tersebut membutuhkan dukungan penuh dari pasangan dan tenaga kesehatan selaku konsultan, sehingga para wanita di usia menopause dapat memenuhi kebutuhan gizinya dengan baik. Kata Kunci : Karakteristik Menopuse dan Fitoestrogen

This study aims to determine the legal view of nyolong in the Oseng tribe in Banyuwangi. This study was designed using qualitative research with an emancipatory approach, with marriage theory. Data collection is done through observation, in-depth interviews, and documentation studies and literature studies. The analytical method used is descriptive. The results of the research are the factors causing the occurrence ofmarriages nyolong and the settlement process ofmarriages nyolong in the Singojuruh community. is a man who fled a woman who would be made a wife without the knowledge of the female parents without an application or proposal process, while the process of settling amarriage nyolong in the Singojuruh oseng community was after the theft or helping the male send one of his closest relatives to convey the occurrence of female theft to women's parents / families, the families of men and women negotiating to complete the next process, and discuss the implementation of the marriage procession.

Orientation: Indonesia is currently in the industrial revolution 4.0 and 5.0. Woman entrepreneurs must be able to increase creativity, innovative behaviour and trust in digital technology to have sustainable competitive advantage for their firm.Research purpose: This study aimed to examine and analyse the impact of creativity and innovative behaviour on competitive advantage mediated by trust in digital technology for women entrepreneurs.Motivation for the study: The literature of creativity, innovative behaviour, trust in digital technology and competitive advantage is still limited in women entrepreneur context.Research approach/design and method: A quantitative approach with cross-sectional survey design was used to collect data from 300 small and medium enterprises (SMEs) female entrepreneurs in the Special Region of Jogjakarta and West Java, but only 206 were sampled. The data analysis technique used structural equation modelling with partial least squares (SEM-PLS) 23.Main findings: Creativity and trust in digital technology have no significant effect on competitive advantage, but creativity positively and significantly affects trust in digital technology and innovative behaviour. Innovative behaviour positively and significantly affect trust in digital technology and competitive advantage. Trust in digital technology does not mediate the effect of creativity on competitive advantage.Practical/managerial implications: Women entrepreneurs are able to increase competitive advantage with innovative behaviour. Likewise, creativity and innovative behaviour require trust in digital technology and become able to increase competitive advantage.Contribution/value-add: This study fills the literature gap by explaining the relationship between creativity, innovative behaviour, trust in digital technolog, and competitive advantage in the context of women entrepreneurs in Indonesia.

Ida Ayu Oka Rusmini is a major contemporary Indonesian author. She has published two novels, Tarian Bumi (2000) and Kenanga (2003a), a collection of short stories, (Sagra, 2001), and a volume of poetry, Patiwangi (2003b, republished in 2007 as Warna Kita, with the omission of some 12 poems). Born in Jakarta in 1967 of Balinese parents, she was a member of the highest Balinese caste, the brahmana caste, but renounced this status, including her title, after her marriage to the East Javanese essayist and poet Arif B. Prasetyo. Oka Rusmini is a graduate of the Indonesian Studies Department, Udayana University, and lives in Den Pasar where she works as a journalist for the Bali Post. Most of Oka Rusmini’s prose works explore the constraints into which the socioreligious practices of caste place all members of society, but most especially women. Both of her novels tell of a woman’s abandonment of her brahmin caste status as the result of her marriage to a sudra. The title of the poetry book, Patiwangi, refers to the ritual practice by which this degradation is confirmed, and the poem which gives the book its title bears the footnote: ‘Patiwangi: pati = death; wangi = fragrant. Patiwangi is a ritual that is performed on a noble women in her Village Temple to remove her noble status as a consequence of having married a man of a lower caste. The ritual often has a serious psychological impact on noble women’ (107). In both novels, and many short stories and poems, their loss of status brings enormous scorn and hardship to the major woman characters. Nevertheless, as we shall see, stepping outside patriarchally-dominated caste ties may also provide an ambiguous freedom for any woman who is positioned to take advantage of the opportunities which the modern, potentially secular, nation state of Indonesia, offers her. In this paper, I am interested in the way in which the short story, ‘Cenana’ (Sagra, 270-318), uses a traditional myth to deal various cross-caste transgressions in contemporary Balinese society. The story draws on one of the foundation myths of medieval Javanese history, the story of Ken Angrok, founder of the dynasty of Singhasari, East Java, in 1222 AD, and his consort, Ken Dedes, the wife of Ken Angrok’s predecessor. To my knowledge, although the myth has been the subject of a number of modern literary works, Oka Rusmini’s is the only account by a Balinese woman. Through its focus on the transgressions committed by strong female characters of all caste backgrounds, and dissolute male characters, Oka Rusmini’s narrative in ‘Cenana’ allows for a revision of conceptions of feminine agency in a society based on respect for high caste men and marriage to them.

Introduction This paper offers a survey of familiar popular music performers and songwriters who reference coffee in their work. It examines three areas of discourse: the psychoactive effects of caffeine, coffee and courtship rituals, and the politics of coffee consumption. I claim that coffee carries a cultural and musicological significance comparable to that of the chemical stimulants and consumer goods more readily associated with popular music. Songs about coffee may not be as potent as those featuring drugs and alcohol (Primack; Schapiro), or as common as those referencing commodities like clothes and cars (Englis; McCracken), but they do feature across a wide range of genres, some of which enjoy archetypal associations with this beverage. m.o.m.m.y. Needs c.o.f.f.e.e.: The Psychoactive Effect of Coffee The act of performing and listening to popular music involves psychological elements comparable to the overwhelming sensory experience of drug taking: altered perceptions, repetitive grooves, improvisation, self-expression, and psychological empathy—such as that between musician and audience (Curry). Most popular music genres are, as a result, culturally and sociologically identified with the consumption of at least one mind-altering substance (Lyttle; Primack; Schapiro). While the analysis of lyrics referring to this theme has hitherto focused on illegal drugs and alcoholic beverages (Cooper), coffee and its psychoactive ingredient caffeine have been almost entirely overlooked (Summer). The most recent study of drugs in popular music, for example, defined substance use as “tobacco, alcohol, marijuana, cocaine and other stimulants, heroin and other opiates, hallucinogens, inhalants, prescription drugs, over-the-counter drugs, and nonspecific substances” (Primack 172), thereby ignoring a chemical stimulant consumed by 90 per cent of adult Americans every day (Lovett). The wide availability of coffee and the comparatively mild effect of caffeine means that its consumption rarely causes harm. One researcher has described it as a ubiquitous and unobtrusive “generalised public activity […] ‘invisible’ to analysts seeking distinctive social events” (Cooper 92). Coffee may provide only a relatively mild “buzz”—but it is now accepted that caffeine is an addictive substance (Juliano) and, due to its universal legality, coffee is also the world’s most extensively traded and enthusiastically consumed psychoactive consumer product (Juliano 1). The musical genre of jazz has a longstanding relationship with marijuana and narcotics (Curry; Singer; Tolson; Winick). Unsurprisingly, given its Round Midnight connotations, jazz standards also celebrate the restorative impact of coffee. Exemplary compositions include Burke/Webster’s insomniac torch song Black Coffee, which provided hits for Sarah Vaughan (1949), Ella Fitzgerald (1953), and Peggy Lee (1960); and Frank Sinatra’s recordings of Hilliard/Dick’s The Coffee Song (1946, 1960), which satirised the coffee surplus in Brazil at a time when this nation enjoyed a near monopoly on production. Sinatra joked that this ubiquitous drink was that country’s only means of liquid refreshment, in a refrain that has since become a headline writer’s phrasal template: “There’s an Awful Lot of Coffee in Vietnam,” “An Awful Lot of Coffee in the Bin,” and “There’s an Awful Lot of Taxes in Brazil.” Ethnographer Aaron Fox has shown how country music gives expression to the lived social experience of blue-collar and agrarian workers (Real 29). Coffee’s role in energising working class America (Cooper) is featured in such recordings as Dolly Parton’s Nine To Five (1980), which describes her morning routine using a memorable “kitchen/cup of ambition” rhyme, and Don't Forget the Coffee Billy Joe (1973) by Tom T. Hall which laments the hardship of unemployment, hunger, cold, and lack of healthcare. Country music’s “tired truck driver” is the most enduring blue-collar trope celebrating coffee’s analeptic powers. Versions include Truck Drivin' Man by Buck Owens (1964), host of the country TV show Hee Haw and pioneer of the Bakersfield sound, and Driving My Life Away from pop-country crossover star Eddie Rabbitt (1980). Both feature characteristically gendered stereotypes of male truck drivers pushing on through the night with the help of a truck stop waitress who has fuelled them with caffeine. Johnny Cash’s A Cup of Coffee (1966), recorded at the nadir of his addiction to pills and alcohol, has an incoherent improvised lyric on this subject; while Jerry Reed even prescribed amphetamines to keep drivers awake in Caffein [sic], Nicotine, Benzedrine (And Wish Me Luck) (1980). Doye O’Dell’s Diesel Smoke, Dangerous Curves (1952) is the archetypal “truck drivin’ country” song and the most exciting track of its type. It subsequently became a hit for the doyen of the subgenre, Red Simpson (1966). An exhausted driver, having spent the night with a woman whose name he cannot now recall, is fighting fatigue and wrestling his hot-rod low-loader around hairpin mountain curves in an attempt to rendezvous with a pretty truck stop waitress. The song’s palpable energy comes from its frenetic guitar picking and the danger implicit in trailing a heavy load downhill while falling asleep at the wheel. Tommy Faile’s Phantom 309, a hit for Red Sovine (1967) that was later covered by Tom Waits (Big Joe and the Phantom 309, 1975), elevates the “tired truck driver” narrative to gothic literary form. Reflecting country music’s moral code of citizenship and its culture of performative storytelling (Fox, Real 23), it tells of a drenched and exhausted young hitchhiker picked up by Big Joe—the driver of a handsome eighteen-wheeler. On arriving at a truck stop, Joe drops the traveller off, giving him money for a restorative coffee. The diner falls silent as the hitchhiker orders up his “cup of mud”. Big Joe, it transpires, is a phantom trucker. After running off the road to avoid a school bus, his distinctive ghost rig now only reappears to rescue stranded travellers. Punk rock, a genre closely associated with recreational amphetamines (McNeil 76, 87), also features a number of caffeine-as-stimulant songs. Californian punk band, Descendents, identified caffeine as their drug of choice in two 1996 releases, Coffee Mug and Kids on Coffee. These songs describe chugging the drink with much the same relish and energy that others might pull at the neck of a beer bottle, and vividly compare the effects of the drug to the intense rush of speed. The host of “New Music News” (a segment of MTV’s 120 Minutes) references this correlation in 1986 while introducing the band’s video—in which they literally bounce off the walls: “You know, while everybody is cracking down on crack, what about that most respectable of toxic substances or stimulants, the good old cup of coffee? That is the preferred high, actually, of California’s own Descendents—it is also the subject of their brand new video” (“New Music News”). Descendents’s Sessions EP (1997) featured an overflowing cup of coffee on the sleeve, while punk’s caffeine-as-amphetamine trope is also promulgated by Hellbender (Caffeinated 1996), Lagwagon (Mr. Coffee 1997), and Regatta 69 (Addicted to Coffee 2005). Coffee in the Morning and Kisses in the Night: Coffee and Courtship Coffee as romantic metaphor in song corroborates the findings of early researchers who examined courtship rituals in popular music. Donald Horton’s 1957 study found that hit songs codified the socially constructed self-image and limited life expectations of young people during the 1950s by depicting conservative, idealised, and traditional relationship scenarios. He summarised these as initial courtship, honeymoon period, uncertainty, and parting (570-4). Eleven years after this landmark analysis, James Carey replicated Horton’s method. His results revealed that pop lyrics had become more realistic and less bound by convention during the 1960s. They incorporated a wider variety of discourse including the temporariness of romantic commitment, the importance of individual autonomy in relationships, more liberal attitudes, and increasingly unconventional courtship behaviours (725). Socially conservative coffee songs include Coffee in the Morning and Kisses in the Night by The Boswell Sisters (1933) in which the protagonist swears fidelity to her partner on condition that this desire is expressed strictly in the appropriate social context of marriage. It encapsulates the restrictions Horton identified on courtship discourse in popular song prior to the arrival of rock and roll. The Henderson/DeSylva/Brown composition You're the Cream in My Coffee, recorded by Annette Hanshaw (1928) and by Nat King Cole (1946), also celebrates the social ideal of monogamous devotion. The persistence of such idealised traditional themes continued into the 1960s. American pop singer Don Cherry had a hit with Then You Can Tell Me Goodbye (1962) that used coffee as a metaphor for undying and everlasting love. Otis Redding’s version of Butler/Thomas/Walker’s Cigarettes and Coffee (1966)—arguably soul music’s exemplary romantic coffee song—carries a similar message as a couple proclaim their devotion in a late night conversation over coffee. Like much of the Stax catalogue, Cigarettes and Coffee, has a distinctly “down home” feel and timbre. The lovers are simply content with each other; they don’t need “cream” or “sugar.” Horton found 1950s blues and R&B lyrics much more sexually explicit than pop songs (567). Dawson (1994) subsequently characterised black popular music as a distinct public sphere, and Squires (2002) argued that it displayed elements of what she defined as “enclave” and “counterpublic” traits. Lawson (2010) has argued that marginalised and/or subversive blues artists offered a form of countercultural resistance against prevailing social norms. Indeed, several blues and R&B coffee songs disregard established courtship ideals and associate the product with non-normative and even transgressive relationship circumstances—including infidelity, divorce, and domestic violence. Lightnin’ Hopkins’s Coffee Blues (1950) references child neglect and spousal abuse, while the narrative of Muddy Waters’s scorching Iodine in my Coffee (1952) tells of an attempted poisoning by his Waters’s partner. In 40 Cups of Coffee (1953) Ella Mae Morse is waiting for her husband to return home, fuelling her anger and anxiety with caffeine. This song does eventually comply with traditional courtship ideals: when her lover eventually returns home at five in the morning, he is greeted with a relieved kiss. In Keep That Coffee Hot (1955), Scatman Crothers supplies a counterpoint to Morse’s late-night-abandonment narrative, asking his partner to keep his favourite drink warm during his adulterous absence. Brook Benton’s Another Cup of Coffee (1964) expresses acute feelings of regret and loneliness after a failed relationship. More obliquely, in Coffee Blues (1966) Mississippi John Hurt sings affectionately about his favourite brand, a “lovin’ spoonful” of Maxwell House. In this, he bequeathed the moniker of folk-rock band The Lovin’ Spoonful, whose hits included Do You Believe in Magic (1965) and Summer in the City (1966). However, an alternative reading of Hurt’s lyric suggests that this particular phrase is a metaphorical device proclaiming the author’s sexual potency. Hurt’s “lovin’ spoonful” may actually be a portion of his seminal emission. In the 1950s, Horton identified country as particularly “doleful” (570), and coffee provides a common metaphor for failed romance in a genre dominated by “metanarratives of loss and desire” (Fox, Jukebox 54). Claude Gray’s I'll Have Another Cup of Coffee (Then I’ll Go) (1961) tells of a protagonist delivering child support payments according to his divorce lawyer’s instructions. The couple share late night coffee as their children sleep through the conversation. This song was subsequently recorded by seventeen-year-old Bob Marley (One Cup of Coffee, 1962) under the pseudonym Bobby Martell, a decade prior to his breakthrough as an international reggae star. Marley’s youngest son Damian has also performed the track while, interestingly in the context of this discussion, his older sibling Rohan co-founded Marley Coffee, an organic farm in the Jamaican Blue Mountains. Following Carey’s demonstration of mainstream pop’s increasingly realistic depiction of courtship behaviours during the 1960s, songwriters continued to draw on coffee as a metaphor for failed romance. In Carly Simon’s You’re So Vain (1972), she dreams of clouds in her coffee while contemplating an ostentatious ex-lover. Squeeze’s Black Coffee In Bed (1982) uses a coffee stain metaphor to describe the end of what appears to be yet another dead-end relationship for the protagonist. Sarah Harmer’s Coffee Stain (1998) expands on this device by reworking the familiar “lipstick on your collar” trope, while Sexsmith & Kerr’s duet Raindrops in my Coffee (2005) superimposes teardrops in coffee and raindrops on the pavement with compelling effect. Kate Bush’s Coffee Homeground (1978) provides the most extreme narrative of relationship breakdown: the true story of Cora Henrietta Crippin’s poisoning. Researchers who replicated Horton’s and Carey’s methodology in the late 1970s (Bridges; Denisoff) were surprised to find their results dominated by traditional courtship ideals. The new liberal values unearthed by Carey in the late 1960s simply failed to materialise in subsequent decades. In this context, it is interesting to observe how romantic coffee songs in contemporary soul and jazz continue to disavow the post-1960s trend towards realistic social narratives, adopting instead a conspicuously consumerist outlook accompanied by smooth musical timbres. This phenomenon possibly betrays the influence of contemporary coffee advertising. From the 1980s, television commercials have sought to establish coffee as a desirable high end product, enjoyed by bohemian lovers in a conspicuously up-market environment (Werder). All Saints’s Black Coffee (2000) and Lebrado’s Coffee (2006) identify strongly with the culture industry’s image of coffee as a luxurious beverage whose consumption signifies prominent social status. All Saints’s promotional video is set in a opulent location (although its visuals emphasise the lyric’s romantic disharmony), while Natalie Cole’s Coffee Time (2008) might have been itself written as a commercial. Busting Up a Starbucks: The Politics of Coffee Politics and coffee meet most palpably at the coffee shop. This conjunction has a well-documented history beginning with the establishment of coffee houses in Europe and the birth of the public sphere (Habermas; Love; Pincus). The first popular songs to reference coffee shops include Jaybird Coleman’s Coffee Grinder Blues (1930), which boasts of skills that precede the contemporary notion of a barista by four decades; and Let's Have Another Cup of Coffee (1932) from Irving Berlin’s depression-era musical Face The Music, where the protagonists decide to stay in a restaurant drinking coffee and eating pie until the economy improves. Coffee in a Cardboard Cup (1971) from the Broadway musical 70 Girls 70 is an unambiguous condemnation of consumerism, however, it was written, recorded and produced a generation before Starbucks’ aggressive expansion and rapid dominance of the coffee house market during the 1990s. The growth of this company caused significant criticism and protest against what seemed to be a ruthless homogenising force that sought to overwhelm local competition (Holt; Thomson). In response, Starbucks has sought to be defined as a more responsive and interactive brand that encourages “glocalisation” (de Larios; Thompson). Koller, however, has characterised glocalisation as the manipulative fabrication of an “imagined community”—whose heterogeneity is in fact maintained by the aesthetics and purchasing choices of consumers who make distinctive and conscious anti-brand statements (114). Neat Capitalism is a more useful concept here, one that intercedes between corporate ideology and postmodern cultural logic, where such notions as community relations and customer satisfaction are deliberately and perhaps somewhat cynically conflated with the goal of profit maximisation (Rojek). As the world’s largest chain of coffee houses with over 19,400 stores in March 2012 (Loxcel), Starbucks is an exemplar of this phenomenon. Their apparent commitment to environmental stewardship, community relations, and ethical sourcing is outlined in the company’s annual “Global Responsibility Report” (Vimac). It is also demonstrated in their engagement with charitable and environmental non-governmental organisations such as Fairtrade and Co-operative for Assistance and Relief Everywhere (CARE). By emphasising this, Starbucks are able to interpellate (that is, “call forth”, “summon”, or “hail” in Althusserian terms) those consumers who value environmental protection, social justice and ethical business practices (Rojek 117). Bob Dylan and Sheryl Crow provide interesting case studies of the persuasive cultural influence evoked by Neat Capitalism. Dylan’s 1962 song Talkin’ New York satirised his formative experiences as an impoverished performer in Greenwich Village’s coffee houses. In 1995, however, his decision to distribute the Bob Dylan: Live At The Gaslight 1962 CD exclusively via Starbucks generated significant media controversy. Prominent commentators expressed their disapproval (Wilson Harris) and HMV Canada withdrew Dylan’s product from their shelves (Lynskey). Despite this, the success of this and other projects resulted in the launch of Starbucks’s in-house record company, Hear Music, which released entirely new recordings from major artists such as Ray Charles, Paul McCartney, Joni Mitchell, Carly Simon and Elvis Costello—although the company has recently announced a restructuring of their involvement in this venture (O’Neil). Sheryl Crow disparaged her former life as a waitress in Coffee Shop (1995), a song recorded for her second album. “Yes, I was a waitress. I was a waitress not so long ago; then I won a Grammy” she affirmed in a YouTube clip of a live performance from the same year. More recently, however, Crow has become an avowed self-proclaimed “Starbucks groupie” (Tickle), releasing an Artist’s Choice (2003) compilation album exclusively via Hear Music and performing at the company’s 2010 Annual Shareholders’s Meeting. Songs voicing more unequivocal dissatisfaction with Starbucks’s particular variant of Neat Capitalism include Busting Up a Starbucks (Mike Doughty, 2005), and Starbucks Takes All My Money (KJ-52, 2008). The most successful of these is undoubtedly Ron Sexsmith’s Jazz at the Bookstore (2006). Sexsmith bemoans the irony of intense original blues artists such as Leadbelly being drowned out by the cacophony of coffee grinding machines while customers queue up to purchase expensive coffees whose names they can’t pronounce. In this, he juxtaposes the progressive patina of corporate culture against the circumstances of African-American labour conditions in the deep South, the shocking incongruity of which eventually cause the old bluesman to turn in his grave. Fredric Jameson may have good reason to lament the depthless a-historical pastiche of postmodern popular culture, but this is no “nostalgia film”: Sexsmith articulates an artfully framed set of subtle, sensitive, and carefully contextualised observations. Songs about coffee also intersect with politics via lyrics that play on the mid-brown colour of the beverage, by employing it as a metaphor for the sociological meta-narratives of acculturation and assimilation. First popularised in Israel Zangwill’s 1905 stage play, The Melting Pot, this term is more commonly associated with Americanisation rather than miscegenation in the United States—a nuanced distinction that British band Blue Mink failed to grasp with their memorable invocation of “coffee-coloured people” in Melting Pot (1969). Re-titled in the US as People Are Together (Mickey Murray, 1970) the song was considered too extreme for mainstream radio airplay (Thompson). Ike and Tina Turner’s Black Coffee (1972) provided a more accomplished articulation of coffee as a signifier of racial identity; first by associating it with the history of slavery and the post-Civil Rights discourse of African-American autonomy, then by celebrating its role as an energising force for African-American workers seeking economic self-determination. Anyone familiar with the re-casting of black popular music in an industry dominated by Caucasian interests and aesthetics (Cashmore; Garofalo) will be unsurprised to find British super-group Humble Pie’s (1973) version of this song more recognisable. Conclusion Coffee-flavoured popular songs celebrate the stimulant effects of caffeine, provide metaphors for courtship rituals, and offer critiques of Neat Capitalism. Harold Love and Guthrie Ramsey have each argued (from different perspectives) that the cultural micro-narratives of small social groups allow us to identify important “ethnographic truths” (Ramsey 22). Aesthetically satisfying and intellectually stimulating coffee songs are found where these micro-narratives intersect with the ethnographic truths of coffee culture. 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