Academic literature on the topic 'Subculture Indonesia'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Subculture Indonesia.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Subculture Indonesia"
1
Safiuddin, Salmatian, and Dewi Atikah. "KOSTI Surabaya as a counterculture against the foreign culture in the era of generation 4.0." Simulacra 3, no. 1 (June 19, 2020): 15–26. http://dx.doi.org/10.21107/sml.v3i1.7075.
Full textAbstract:
Indonesian Old Bicycle Community or Komunitas Sepeda Tua Indonesia (KOSTI) of Surabaya is a subculture consisting of old bicycle lovers in Surabaya. This qualitative study aims to clarify and strengthen the idea of Internet as a resource and media for the development of subcultures, to investigate online and offline activities of KOSTI Surabaya, and to promote further research on the diversity of subcultures like KOSTI Surabaya following the development of generation 4.0 trend. The researchers collected data through in-depth interviews and observation to the community members. The result indicates that KOSTI Surabaya promotes and maintains the local and Indonesian culture through offline and online communication. This present study can support the conceptualization of subculture in the digital era. This community helps young generations to put Indonesian important values and norms into practice through their lifestyle, such as to build a good relationship, kinship, brotherhood, to create a good harmony in life. In addition, this community becomes a media to foster and maintain our local culture. KOSTI Surabaya is the resistance against the modern culture which makes this community as counter culture against foreign culture challenges. Not only the use of a means of transportation but also of the nature of individualist that starts to embrace most of Indonesian people in urban areas.
2
Jasita, Ronald Yehezkiel, and Gregorius Genep Sukendro. "Self-Presentation Komunitas Indonesian Subculture Melawan Stigma Kriminalitas." Koneksi 6, no. 1 (March 2, 2022): 16. http://dx.doi.org/10.24912/kn.v6i1.10495.
Full textAbstract:
In Indonesia, there are still many assumptions that people with tattoos are synonymous with criminal behavior. Seeing the stigma of criminality against tattoos in society, this is the beginning of the formation of the Indonesian Subculture community. Indonesian Subculture is one of the tattoo communities in Jakarta that has been formed since July 9, 2004. This community is slowly changing its assessment of people with tattoos. This is related to the self-presentation displayed by Indonesian Subculture in the community in fighting the stigma of tattooing as one of the characteristics of a criminal in society. Therefore, the authors are interested in conducting research with a qualitative approach and case study research methods. The purpose of this study is to determine the self-presentations presented by Indonesian Subculture in an effort to fight the stigma of crime in society. The data analyzed were the result of interviews, direct observation, and documentation. The results showed that the self-presentation shown by Indonesian Subculture in fighting the stigma of crime in society was to form a positive community concept through the slogan and vision and mission, namely always having safe and healthy tattoos / piercing, holding various positive activities. These activities include a coaching clinic, social service, tattoo and piercing competitions, as well as tattoo / piercing educational activities.Di Indonesia, masih banyak anggapan orang bertato identik dengan perilaku tindak kriminal. Melihat adanya stigma kriminalitas terhadap tattoo di masyarakat, menjadi awal mula terbentuknya komunitas Indonesian Subculture. Indonesian Subculture merupakan salah satu komunitas tattoo di Jakarta yang telah dibentuk sejak 9 Juli 2004. Komunitas ini perlahan mengubah penilaian terhadap orang bertato. Hal ini berkaitan dengan self-presentation yang ditampilkan Indonesian Subculture di masyarakat dalam melawan stigma tattoo sebagai salah satu ciri seorang pelaku tindak kriminalitas di masyarakat. Oleh karena itu, penulis tertarik untuk melakukan penelitian dengan pendekatan kualitatif dan metode penelitian studi kasus. Adapun tujuan dari penelitian ini adalah untuk mengetahui self-presentation yang ditampilkan Indonesian Subculture dalam upaya melawan stigma kriminalitas di masyarakat. Data yang dianalisis merupakan hasil wawancara, pengamatan langsung, serta dokumentasi. Hasil penelitian menunjukkan bahwa self-presentation yang ditunjukan Indonesian Subculture dalam melawan stigma kriminalitas di masyarakat adalah membentuk konsep komunitas yang positif melalui slogan dan visi misi yakni selalu bertato/piercing yang aman dan sehat, menyelenggarakan berbagai kegiatan-kegiatan positif. Kegiatan tersebut antara lain coaching clinic, bakti sosial, lomba tattoo dan piercing, serta kegiatan edukasi bertato/piercing.
3
Ashihah, F. R., I. A. Rineksane, and A. Astuti. "New Dogashima Medium as Subculture Medium Improve the Growth of Vanda tricolor Shoots from Embryogenesis." IOP Conference Series: Earth and Environmental Science 985, no. 1 (February 1, 2022): 012006. http://dx.doi.org/10.1088/1755-1315/985/1/012006.
Full textAbstract:
Abstract Vanda tricolor is an orchid endemic to Mount Merapi in Yogyakarta Indonesia. Efforts to propagate Vanda tricolor through in vitro culture have been carried out to restore the Vanda tricolor population that has decreased due to the eruption and human exploitation. The shoots that have been obtained must be transferred to a new medium by subculture. This study aimed to obtain the best medium for growth and enlargement of Vanda tricolor orchid shoot from organogenesis and embryogenesis by in vitro culture. This research is an experimental study conducted in a laboratory using a completely randomized design with a single factor, namely shoot growth from organogenesis and embryogenesis on various subculture medium. The explants used were shoot explants from organogenesis and shoot explants from embryogenesis which were subcultured into Murashige and Skoog Medium, Vacint and Went Medium and New Dogashima Medium without plant growth regulator. 0.2 g/l activated charcoal and 0.5 ml/l Plant Preservative Mixture was added into each medium. Each treatments was repeated 3 times, each replication consist of 3 samples. The results showed that the shoots from embryogenesis subcultured into the New Dogashima Medium without growth regulators was the best treatment for the enlargement of Vanda tricolor orchid.
4
Tanudjaja, Bing Bedjo. "Punakawan sebagai Subculture dalam Cerita Wayang Mahabaratha." Nirmana 22, no. 1 (June 8, 2022): 52–67. http://dx.doi.org/10.9744/nirmana.22.1.52-67.
Full textAbstract:
Punakawan mempunyai perjalanan sejarah yang sangat panjang, sejak abad ke-12, hingga kini Punakawan yang tampil dengan ciri fisik wajah khas, bisa tampil sebagai tokoh dengan berbagai peran sesuai zamannya. Punakawan merupakan tokoh-tokoh ciptaan seniman Indonesia yang mampu merebut hati penonton seni pertunjukan di Indonesia mulai dari pertunjukan wayang kulit, wayang orang, hingga pertunjukan melalui layar kaca. Ketika Mahabharata yang merupakan sebuah epos para bangsawan dengan tatanan yang pasti masuk dan berkembang di Jawa, maka tatanan itu tidak sepenuhnya bisa diterima dan diciptakannya sebuah bentuk protes melalui wujud Punakawan. Melalui tahapan deskripsi praikonografis, analisis ikonografis, dan interpretasi ikonologis, serta menggunakan teori-teori pendukung yang lain dalam topik penelitian kajian budaya ini, maka dapat disimpulkan bahwa Punakawan sebagai subkultur merupakan strategi dari kaum tidak berdaya untuk mendefinisikan ketidak berdayaannya kepada penguasa., artinya, tradisi cerita yang diperankan Punakawan memberi ruang untuk kritik, untuk segala ketidakpatutan, dan untuk sikap-sikap egaliter, tapi ruang itu terpisah secara kategoris dari pusat wacana politik kekuasaan, dan merupakan bentuk ‘pemberontakan’ terhadap kemapanan idiom artistik dan ideologi estetik tertentu. Punakawan diproduksi sebagai mitos yang digunakan oleh dua belah pihak, yaitu penguasa dan rakyat yang ditafsirkan sesuai sosio kultur daerah masing-masing. Ketika dipakai oleh penguasa, mitos yang disampaikan akan sangat berbeda dengan ketika dipergunakan oleh rakyat.
5
Cheriyah, Yayah, and Amanda Rochima Hadi. "K-Popers and ARMY BTS: An uprising subculture community in Indonesia." Simulacra 5, no. 2 (November 24, 2022): 85–98. http://dx.doi.org/10.21107/sml.v5i2.17041.
Full textAbstract:
This article investigated the fans’ identity among ARMY BTS Indonesia, the fandom name for BTS fans. The study aimed to explore factors driving K-Pop fanaticism in Indonesia in general and how it affected their dynamics within the society. Using a quantitative method through online surveys based on the fans-identity scale approach, the research surveyed a total of 243 fans in Indonesia using a network sampling approach. Results showed that fans were considerably proud to be recognized as BTS fans. In terms of the drives of their fanaticism, three main factors played into the role namely: the enjoyment feelings surged when listening to BTS music, the emotional connection toward BTS, and the social connection. These three factors were well correlated, reflecting the same construct. The latter incorporated the fans’ fascination toward idols’ works and their need to actively participate in online platforms. Fans’ participation in online platforms not only catered for their need to socialize with fans alike and showcase their adoration toward their idols but also being able to proudly show their identity as loyal fans.
6
Chakim, Sulkhan. "Social Media and Collective Identity Movement: Representation of Hizbut Tahrir Subculture in Indonesia." International Conference of Moslem Society 2 (April 23, 2018): 74–83. http://dx.doi.org/10.24090/icms.2018.1991.
Full textAbstract:
Social movement is a tool to achieve the ultimate goal, as well as the media used is as a tool to mobilize amongst people. This article contributes to the understanding of the social movements of the subculture and media cyber, as well as its implications for society on socio-religious movements. Based on qualitative research conducted in 2017 through textual analysis and response of HizbutTahrir members in every discourse by Hizbut Tahrir’s online. Hizbut Tahrir's online issues represent the subculture as a social movement depicting the collective social identity of major issues that related to different countries and general flows. Online media are able to mobilize actors to the grassroots level to reject the policies and concepts of statehood, and even the rejection of non-Muslim government leadership. The issue of this article is how online media influence, construct the identity of certain groups in socio-religious, and political issue.
7
Riswandi, Riswandi. "MULTICULTURALISM AND SUBCULTURAL IN INDONESIA GENERAL ELECTION 2019." JSSH (Jurnal Sains Sosial dan Humaniora) 3, no. 2 (November 15, 2019): 131. http://dx.doi.org/10.30595/jssh.v3i2.4979.
Full textAbstract:
The issue of multiculturalism and subcultural are developing in the even of Indonesian election in 2019 such as democracy, equality in the fields of law, social, political, and cultural, human rights, honesty, justice, political choice, and unfair legal enforcement, so that people tend to split. The problem of this research is what are the cultural perceptions of the Jakarta multicultural community toward the events of the 2019 Election?The case studied was 2019 Elecion and primary data was obtained through interview with 8 informants from Javanese, Batak, Sundanese, Bugis, Chinese, and Betawi subculturs, then confirm by intercultural communication experts, Alo Liliweri. Data were analyzing using Miles and Hubermans models.The result showed that the cultural perception of Jakarta multicultural community was based on subcultural perception, in which Javanese, Batak, and Chinese subcultures tended to support Jokowi, while the Sunda, Betawi, and Bugis subcultures tended to support Prabowo. Nonverbal behavior of subcultural member s regarding 2019 election is oriented towards Dominant Cultures or Indonesian National Culture as parta of Eastern Culture, and also influenced by their family background, profession and personal character.
8
Supatra, Hendarto. "KAJIAN SEMANTIK KATA ‘DAMAI SEJAHTERA’ DALAM BAHASA INDONESIA." Nusa: Jurnal Ilmu Bahasa dan Sastra 12, no. 3 (August 1, 2017): 154. http://dx.doi.org/10.14710/nusa.12.3.154-163.
Full textAbstract:
There is no expression Damai Sejahtera in Kamus Besar Bahasa Indonesia. In this dictionary we can find the meaning of damai and the meaning of sejahtera. That proves that DS is not a word but a phrase. In fact DS is not difference with damai dan sejahtera. The phrase that found in the Bible (John 14, verse 27) and commonly used among Indonesian Christians get its equivalent peace in English Bible and tentrem rahayu in Javanese Bible. Peace that commonly translated damai in Indonesian si not true in Indonesian Bible. Damai Sejahtera discussed in this article got its original concept from ancient Christian society not from English. That must be the reason. Budhism use the word bahagia meaning spiritual bliss with a special meaning which is not exactly the same with that that is used among Christian. So beside its common meaning used and known by all Indonesian people, speakers of bahasa Indonesia, DS also has specific meanings among Indonesian subculture like Budhis community, Muslim community, Christian community, etc.
9
Harsoyo, Agus, Dondin Sajuthi, Arief Boediono, Yoga Yuniadi, and Irma H. Suparto. "Peripheral Blood Mesenchymal Stem Cells Isolated from Indonesia Long Tailed Monkey (Macaca fascicularis)." Acta VETERINARIA Indonesiana 6, no. 2 (July 2, 2018): 56–69. http://dx.doi.org/10.29244/avi.6.2.56-69.
Full textAbstract:
An experiment to compare age of Macaca fascicularis (Mf) as pheripheral blood (PB) mesenchymal stem cell (MSC) isolate sources and the impact of its concentration on the pheriperal blood mononucleous cells (PBMC) development has been conducted. Twelve male Mf were used in this experiment. Three different age groups (infant (A1), juvenil (A2) and adult (A3)) of the Mfs were compared as treatments. Isolate of pheriperal blood MSC were created by taking 1 ml, 5 ml or 10 ml the Mfs pheriperal blood, processed them into PBMC, counted, isolated, cultured, subcultured, pelleted, extracted for their messenger Ribonucleic Acid (mRNA). Reverse transcriptase - polymerase chain reaction (RT-PCR) were conducted to obtain complentary Deoxyribonucleic Acid (cDNA). PCR amplification were performed to look cluster differentiation (CD) of the MSC gene expression. Incomplete block design was used and the data were analysed using descriptive statistic and T-Test. The results showed that PBMC counted from infant, juvenil and adult were 6.78 – 7.28, 6.18 – 7.30, and 6.01 – 7.34 log cell, respectively. The subculture and pelleting cells were only obtained from A3 with positive 73, 90, 105 and negative 34, 45 CD markers. It is concluded that pheriperal blood of adult Mf can be utilized as MSC source.
10
Sutopo, Oki Rahadianto. "Young Jazz Musicians and Negotiation of Public Space in Yogyakarta Indonesia." KOMUNITAS: International Journal of Indonesian Society and Culture 9, no. 2 (August 15, 2017): 225–36. http://dx.doi.org/10.15294/komunitas.v9i2.10060.
Full textAbstract:
Using Bourdieusian approach, this article explores the reflexive strategies of young jazz musicians in order to develop their musical practices in a contemporary urban context of Yogyakarta, a city of culture and activism in Indonesia. In detail, the reflexive strategy (Sweetman 2003; Threadgold & Nilan 2009) will be explained as the manifestation of struggle in the field of cultural production (Bourdieu 1993). As an implication, young jazz musicians have to negotiate their musical practices with the reproduction of doxa and the representation of dominant agents in the jazz music field including the availability of public spaces in contemporary Yogyakarta. The resistance towards doxa will be explained based on the local narratives of the Yogyakarta jazz community as a mixture of the local and the trans-local scene (Bennett & Peterson 2004). Furthermore, the reflexive strategy will be analysed through the lens of the youth culture perspective specifically as a manifestation of a mixture between post-subculture (Bennett 1999) and subculture (Blackman 2005). In their everyday musical practices, young jazz musicians produce their musical practices fluidly and flexibly as a lifestyle distinction as well as a form of everyday life resistance. In summary, this article shows the complexity of the musical processes of young jazz musicians in contemporary urban space of Yogyakarta, Indonesia.
Dissertations / Theses on the topic "Subculture Indonesia"
1
Luvaas, Brent Adam. "Generation DIY youth, class, and the culture of indie production in digital-age Indonesia /." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1835632681&sid=3&Fmt=2&clientId=1564&RQT=309&VName=PQD.
Full text
2
Grimes, Barbara D. "The return of the bride : affiliation and alliance on Buru." Master's thesis, 1990. http://hdl.handle.net/1885/116148.
Full textAbstract:
On the island of Burn in the Indonesian province of Maluku certain
social groups, called noro, play a very prominent role in society as do
similar groups in many other societies of eastern Indonesia.1 Every
individual in Buru society belongs to a noro and at any given point in
time he or she can only belong to one noro. The noro an individual
belongs to is the primary source of his or her social identity and
prescribes relationships and interaction with other individuals and groups in society. Because of the significance of these social groups I began
inquiring more about them and soon came to the question which eventually
led to this study and provided a key which opened up a broader
understanding of Buru society: "How is it determined to which noro an
individual belongs?"
3
Beazley, Harriot Samantha. "'A little but enough' : street children's subcultures in Yogyakarta, Indonesia." Phd thesis, 1999. http://hdl.handle.net/1885/9458.
Full textAbstract:
This thesis is an examination of how street children in Indonesia are living on the edge of society and face multiple forms of social and spatial exclusion in their everyday lives. Homeless street children have often experienced alienation from their homes and families, and discrimination when working on the streets. In Indonesia they are perceived to be 'out of place', and to be committing a social violation by transgressing that which is considered to be appropriate behaviour. Consequently, they are stigmatised through a discourse of deviance, and physically removed from public spaces by state 'cleansing' operations which involve arrests, imprisonment and, in some cases, torture. The majority of Yogyakarta's street children are boys, although the numbers of girls are growing. In the thesis I show how despite their social and spatial oppression, boys and girls living on the streets are not passive victims. Instead, they have found multiple and resourceful ways to earn money and exercise their own agency from the margins of the world economy, and from the periphery of gendered power relations. This has been by 'winning spaces' in the city where they can survive and exist, and by constructing their own communities or urban subcultures within Indonesian society. The thesis examines the spatial expressions of the street kid subcultures, including territorial issues; how the children identify with particular areas for different activities; and how their identities, including their sexual identities. shift in relation to their social and spatial settings. The analysis also explains the process of socialisation to the street-child world, and how the children have developed their own code of ethics, norms, values, hierarchies, language and bodily styles, which have emerged as a way to resist and subvert their imposed exclusion in the world. Finally, I explain how for many street kids 'home' is yet another 'space of exclusion', and why it is very difficult for children to return there. This includes an inquiry into the problems which adolescents face as they have to make difficult decisions in the 'liminal' period between childhood and adulthood. My research methodology in the field included informal interviews, participatory observation on the street, and PAR (Participatory Action Research) activities, including focus group discussions and the collection of spontaneous drawings and 'cognitive maps' drawn by the children. I also traced the biographical paths and changing life situations of six, key informants. In addition, I interviewed other people on the street who had interaction with the children in their daily lives, and I spent time working with non¬ government organisations which assist street children, interviewing both the workers and children. My work contributes to the growing body of critical studies of children and geography, subcultural studies, and of street children in the "developing' and the 'developed' world. Equally important is how the children themselves directly participated in the investigation of their lives.
4
Kelly, Mark Christopher. "Comparison of human resource management practices and perceptions of agri-business employees across three indonesian subcultures." Thesis, 2008. http://hdl.handle.net/1969.1/ETD-TAMU-2630.
Full textAbstract:
Prior research has shown that differences in human resource management (HRM) perception/practices do exist between nations. These differences have been attributed to variations in culture. The fundamental purpose of this study was to determine whether subcultures differing in location, religion, and ethnicity significantly affect perception/ practices of human resource management within a common national context (Indonesia). A secondary purpose of the current study was to compare with those found within Indonesia by the Best International Practices Consortium or Best Practices Project (BPP). Participants in the present study were 762 agri-business employees who were members of three distinctly separate subcultures within Indonesia; Sundanese/ Javanese, Balinese, and Minahasan. Data are obtained through the distribution of written questionnaires modeled after those employed by the BPP. Within each subculture, there were numerous disparities between current perceived practices and those desired by employees. This study also revealed several significant differences in HRM practices and perceptions across the three observed subcultures in the areas of hiring, training, performance appraisal, leadership, and communications. Participants reported differences in current and desired managerial styles across subcultures. However, within these groups, current management practices matched employee preferences. The overall findings of the present study differed from those of the BPP. These differences may be attributable to dissimilarities in the samples for the two studies’ samples. This study indicates that employee attitudes and perceptions of HRM practices do differ across cultural boundaries within a common national context. This discovery has wide implications for international companies which may be looking to establish overseas enterprises in countries with diverse cultural populations.
Books on the topic "Subculture Indonesia"
1
Dahniel, Rycko Amelza. Perilaku organisasi kepolisian. Yogyakarta: Pustaka Pelajar, 2014.
Find full text
2
1968-, Baulch Emma. Making scenes: Reggae, punk, and death metal in 1990s Bali. United States: Duke U Pr, 2007.
Find full text
3
Punks, Monks and Politics: Authenticity in Thailand, Indonesia and Malaysia. Rowman & Littlefield Publishers, Incorporated, 2018.
Find full text
4
Lee, Julian C. H., and Marco Ferrarese. Punks, Monks and Politics: Authenticity in Thailand, Indonesia and Malaysia. Rowman & Littlefield Publishers, Incorporated, 2016.
Find full text
5
Punks Monks and Politics: Authenticity in Thailand, Indonesia and Malaysia. Rowman & Littlefield International, 2016.
Find full text
6
Baulch, Emma. Making Scenes: Reggae, Punk, and Death Metal in 1990s Bali. Duke University Press, 2007.
Find full text
7
Bestley, Russ, Mike Dines, Paula Guerra, and Alastair Gordon, eds. Trans-Global Punk Scenes: The Punk Reader Volume 2. Intellect, 2021. http://dx.doi.org/10.1386/9781789383379.
Full textAbstract:
Critical engagement with local, national and trans-global contemporary punk scenes across countries and regions including New Zealand, Indonesia, South Africa, Siberia and the Philippines. Includes thematic discussions on the evolution and adaptation of subcultural styles, punk demographics and the notion of punk identity.
8
Baulch, Emma. Making Scenes: Reggae, Punk, and Death Metal in 1990s Bali. Duke University Press, 2007.
Find full text
9
Making Scenes: Reggae, Punk, and Death Metal in 1990s Bali. Duke University Press, 2007.
Find full textBook chapters on the topic "Subculture Indonesia"
1
McKenzie, Michael. "The Bureaucrats." In Common Enemies: Crime, Policy, and Politics in Australia-Indonesia Relations, 54–84. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815754.003.0003.
Full textAbstract:
This chapter looks at how bureaucrats shape the criminal justice relationship between Australia and Indonesia in the context of cooperation between their national police forces. Adapting Mathieu Deflem’s theory of bureaucratic autonomy, it argues that the close cooperation between the Australian and Indonesian police since the late 1990s is due to their relative independence from national politics and the professional subculture that they share. At the core of this police culture is a common policy interest in combating transnational crime. The chapter also suggests that other bureaucrats from the two countries may share professional subcultures that facilitate cooperation between them.