Hasil Pencarian  ::  Simpan CSV :: Kembali

"Disertasi ini membahas tentang bagaimana di tengah arus perubahan zaman (globalisasi), komunitas orang Tionghoa diaspora yang merupakan umat Katolik di Gereja Toasebio tetap menyelenggarakan tradisi ritual makan bersama (jùcān) untuk membangun dan mempererat ikatan guānxì sebagai strategi pemertahanan identitas yang berperan menjaga kelangsungan hidup komunitasnya. Di samping itu, akan dijelaskan pula bagaimana Gereja Katolik menggunakan prinsip guānxì sebagai salah satu sarana/pintu masuk dalam menjalankan karya misinya yang semakin kontekstual di kalangan umatnya yang berlatar belakang etnis Tionghoa dan hidup di tengah masyarakat urban.Kasus orang Tionghoa Katolik di Toasebio menunjukkan bahwa dalam strategi pemertahanan identitasnya, nilai-nilai budaya Tionghoa digunakan sebagai sarana dan pedoman untuk meredefinisikan keberadaan komunitas etnis Tionghoa di tengah-tengah masyarakat yang terus berubah. Pemahaman nilai-nilai budaya yang dianut bersama sebagai komunitas etnis, menjadi elemen penting yang menyatukan orang-orang Tionghoa diaspora di Toasebio.Dalam konteks guānxì, memori dan kesadaran kolektif akan nilai nilai kebudayaan bersama tersebut selalu dihadirkan dan dikonstruksi dalam berbagai simbol kebudayaan yang terwujud melalui ruang/tempat tertentu (place), bahasa, aktivitas dan benda-benda yang secara representatif mencerminkan identitas dari komunitas yang ada.Seluruh strategi pemertahanan identitas yang diupayakan oleh komunitas Tionghoa diaspora di Toasebio hanya mungkin terwujud karena Gereja Katolik mau bersikap akomodatif , terbuka untuk mengadakan dialog kebudayaan serta mampu menciptakan suatu kondisi ataupun habitus yang nyaman bagi umatnya yang berlatar belakang etnis Tionghoa. Sikap Gereja tersebut juga dapat menjadi strategi pemertahanan identitas Gereja dalam mendukung misinya di tengah kehidupan masyarakat modern Metode penelitian etnografi yang digunakan dalam disertasi ini memilih aktivitas ritual makan bersama (?jùcān? ) sebagai entry point untuk mengungkapkan berbagai realitas sosial yang menjadi fokus dari kajian disertasi.

---

This dissertation describes about how in the midst of changing times (globalization), communities of the Chinese diaspora who are Catholics at the Toasebio Church, keep organizing the ritual tradition of eating together (jùcān) to build guānxì, a strategy of identity maintenance which is useful in maintaining the continuity of the community life. Moreover, this dissertation would also explain how the Catholic Church uses the principle of guānxì as one means or entrance for the contextual mission of the church among his people who have Chinese descent and live in urban society.The case of the Chinese Catholic Toasebio shows that in the strategy of identity maintenance, Chinese cultural values are used as means and guidelines to redefine the existence of the Chinese ethnic community in the midst of a society that continues changing. The understanding of cultural values of the group as an ethnic community, becomes an essential element that unites the Chinese diaspora in Toasebio.In the context of guānxì, memory and collective consciousness associated with cultural values of community is always presented and constructed through a variety of cultural symbols which are embodied in a specific space or place, language, activities and objects which representatively mirror the identity of the community The strategy of identity maintenance used by the community of Chinese diaspora in Toasebio is only possible because the Catholic Church is willing to be accommodative andto open a dialogue of culture and is able to create a condition or habitus that is comfortable for his people who haveChinese descent. Thus, the Church?s attitude can also be astrategy of identity maintenance of the Church in supporting its mission in the life of modernsociety. This dissertation applies ethnographic methods and chooses the ritual activity of eating together ("jùcān") as an entry point to reveal a variety of social reality which becomes the focus of this research dissertation."

"Sebagai wujud permintaan maaf dan pertanggungjawaban Jepang atas isu jugun ianfu, Jepang memberikan kompensasi Asian Women's Fund atau AWF dalam bentuk uang dan asuransi kesehatan kepada para perempuan di negara-negara jajahannya yang menjadi korban sistem jugun ianfu. Berbeda dengan negara yang lain, Indonesia jadi satu-satunya negara jajahan Jepang yang tidak mendapat kompensasi AWF atas isu jugun ianfu dalam bentuk uang, melainkan pembangunan dan renovasi panti sosial. Sementara di Korea Selatan, kompensasi AWF tidak berhasil menjangkau semua korban jugun ianfu. Penelitian ini menggunakan pendekatan kualitatif dan data sekunder dari studi kepustakaan. Dengan membandingkan implementasi AWF di Indonesia (1996-2007) dan Korea Selatan (1996-2002) menggunakan teori politik kepedulian oleh Joan Tronto, penelitian ini menemukan bahwa implementasi AWF di Indonesia kurang peduli terhadap korban jugun ianfu dibanding Korea Selatan. Implementasi AWF di Indonesia tidak melibatkan korban jugun ianfu sebagai penerima. Penelitian ini juga menemukan bahwa kompensasi dari AWF dilihat sebagai komodifikasi dan terdapat ketidakadilan dalam distribusinya.

---

As a form of Japan's apology and responsibility for the jugun ianfu issue, Japan compensated the Asian Women's Fund or AWF in the form of money and health insurance to women in its colonial countries who were victims of the jugun ianfu system. Unlike other countries, Indonesia is the only Japanese colony that does not receive AWF compensation for the jugun ianfu issue in the form of money, but the construction and renovation of social institutions. While in South Korea, AWF compensation did not succeed in reaching all jugun ianfu victims. This research uses a qualitative approach and secondary data from literature study. By comparing the implementation of the AWF in Indonesia (1996-2007) and South Korea (1996-2002) using politics of care theory by Joan Tronto, this study found that the implementation of the AWF in Indonesia was less caring about jugun ianfu victims than South Korea. The implementation of AWF in Indonesia did not involve jugun ianfu victims as recipients. This research also found that compensation from the AWF is seen as commodification and there is injustice in its distribution."

"https://lib.ui.ac.id/unggah/skripsi/127258#:~:text=Diaspora%20Tionghoa%20merupakan,dalam%20Politik%20Global.

---

The Chinese diaspora is one of the oldest and largest diaspora communities that are dispersed all over the globe. The Chinese Diaspora is widely perceived as a transnational actor who contributes significantly to the advancement of China's national interests. However, in reality China's approach to these communities is often different and seems inconsistent, both in policy and in the definition of the Chinese Diaspora itself. Therefore, this paper attempts to map out China's approach and view of the Chinese Diaspora from time to time, in particular region of Southeast Asia. This literature review uses a taxonomic method by reviewing 42 academic works that is categorized into three main themes: 1) global migration, 2) identity construction, and 3) China's foreign policy towards the Chinese Diaspora. The author then finds that not all existing literature views and portrays the Chinese Diaspora as an agent or instrument for China's foreign interests. In this case, the Chinese Diaspora is also seen as a multidimentional and diverse subject, and has its own experiences. The Chinese diaspora is then not always viewed as an actor, agent, or instrument for the interests of China or its host-society state in Global Politics."

"Drawing on the newest and most sophisticated historical research and scholarship in the field, this text provides a challenging insight for those with an intellectual curiosity about the region. After sketching the pre-modern history of the subcontinent, the text concentrates on the last three centuries."