Urban people who are migrants from rural or small town to the city have a high consumption behaviour. Consumer behaviour conducted by the urban is constituted by several reasons, such as following ...the metropolitan lifestyle, competing with others, improving social status, and the ease of credit card by the owners of capital. The social behaviour of people in a semiotic perspective is seen as a collection of signs. Signifier and signified is a component contained in the sign based on the views of structuralism (Saussurian). This process of understanding consumption activities does not stop at the stage of the initial or primary system. In meaning, advanced meaning or secondary system always appear. The meaning of the sign is no longer limited to the denotation meaning with a high convention but produces connotations meaning that is the result of interpretation of society. How consumption based on effort get a higher social status is a clear example of secondary meanings of consumption activities. Consumption of the particular material objects is no longer just based on the original function of the object, but rather an attempt to represent themselves to the material objects.
Akhir-akhir ini terdapat kekhawatiran bahwa bahasa nasional Indonesia, bahasa Indonesia, kehilangan makna historisnya sebagai bahasa pemersatu. Salah satu upaya mengatasi hal tersebut adalah dengan ...menumbuhkan ingatan bersama tentang sejarah lahirnya bahasa Indonesia. Kajian ini bertujuan untuk mengenalkan kembali sejarah, visi, dan perjuangan lahirnya bahasa Indonesia. Data penelitian ini berupa naskah, laporan kongres, surat kabar, catatan sejarah, dan biografi tokoh. Dengan menggunakan kajian historis, hasil penelitian ini menyoroti pentingnya konteks bahasa Indonesia yang lahir bersamaan dengan munculnya semangat persatuan bangsa di kalangan organisasi-organisasi kepemudaan untuk mencapai tujuan kemerdekaan. Bahasa Indonesia lahir dari keinginan akan persatuan yang berlandaskan satu tanah air, satu bangsa, dan satu bahasa. Ide nama bahasa Indonesia pertama kali muncul di harian Hindia Baroe pada tanggal 11 Februari 1926. Nama “bahasa Indonesia” muncul kembali dalam sidang perumusan hasil Kongres Pemuda I pada tanggal 2 Mei 1926. Nama “bahasa Indonesia” secara resmi diakui oleh para perintis perjuangan pada penutupan Kongres Pemuda Kedua yang diintegrasikan ke dalam Sumpah Pemuda. Nama “bahasa Indonesia” dimunculkan untuk menghilangkan adanya imperialisme bahasa dari satu bahasa suku tertentu ke bahasa suku lainnya yang dikhawatirkan akan menghambat persatuan bangsa.
Golden Dome Mosque is located in Depok City. Gold plating on its dome are the hallmark of this mosque. The purpose of building this mosque is as a symbol of Islamic glory in Indonesia. The purpose of ...this study is to describe how these meanings are built on the Golden Dome Mosque, both from mosque constructors and people around the mosque. The method the writer uses is analysis of Danesi & Perron about cultural marks, known as three-dimensional analysis which includes temporal, notational, and structural analysis. The result of this research shows that the mosque creators and the people make the meaning of this mosque in its thirdness level, which is annotative in the notational dimension, annalogical in structural dimension & dynamic in the temporal dimension. The conclusion of this research is the meaning of a cultural sign is on its thirdness level where it is based on individual free interpretations.
This research focuses on the process of political elite capture which is associated with the current political context and the dialogic space that occurs in the narrative text of the folklore Asal ...Usul Raja Negeri Jambi (AURNJ) The Origins of the King of Jambi. This study used a descriptive qualitative method. The data were obtained from the recording and documentation of Jambi folklore 2: Asal Usul Raja Negeri Jambi (AURNJ) by Kaslani (1997). The results of the analysis produce several conclusions. First, there are symptoms of the political phenomenon of elite capture of village elders in perpetuating their power in the election of the King of Jambi. Second, this phenomenon also fostered the practice of dynastic familism. In the belief of village elders, the king must be chosen from their lineage, meaning that people in their circle are worthy to be king. Third, the deadlock in finding a leader figure was experienced by village elitist elders in the political contestation of the election of the king. This stalemate then awakened the elite village elders to open equal participatory dialogue spaces. This is nothing but to open up opportunities for candidates for kingship outside their circle of power. Fourth, the paradox of elite capture political dynamics in AURNJ's story describes a situation similar to contemporary political phenomena, namely the thirst for power and building political dynasties for personal and group interests as a security strategy and perpetuation of the arena of exposure to power.
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