UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Adab dan Ilmu Budaya
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THE REPRESENTATIONS OF TOXIC MASCULINITY IN THINGS FALL APART (1959)
No full textToxic masculinity refers to certain masculine behaviors and traits that can have adverse effects on both men and those around them. This study aimed to identify the concept of masculinity, forms, causes, and impacts of toxic masculinity on the protagonist, Okonkwo, and those around him in Chinua Achebe’s Things Fall Apart, based on Connell’s hegemonic masculinity theory. This qualitative study employed a textual analysis method and a close reading approach. The primary data for this study were drawn from the novel Things Fall Apart. The results indicated that in Igbo culture, masculinity is defined by the man’s role as the primary leader and decision-maker within the family unit. Okonkwo exhibits several forms of toxic masculinity, including physical violence, dominance over women, misogyny, coercion, and homicide. Various factors, such as a dysfunctional family, exposure to violence, peer rejection, bullying, fear of weakness, and fear of failure influenced Okonkwo’s behaviors. As a consequence, he suffered from depression, anxiety, and encouragement to violence, which ultimately led him to be aggressive to those around him, and this culminates in his suicide.Maskulinitas toksik mengacu pada perilaku dan sifat maskulin tertentu yang dapat berdampak negatif pada pria dan orang-orang di sekitar mereka. Studi ini bertujuan untuk mengidentifikasi konsep maskulinitas, bentuk, penyebab, dan dampak toxic masculinity pada tokoh utama, Okonkwo, dan orang-orang di sekitarnya dalam novel Things Fall Apart karya Chinua Achebe berdasarkan teori Connell, yaitu maskulinitas hegemonik. Studi kualitatif ini menggunakan metode analisis teks dan pendekatan pembacaan mendalam. Data utama penelitian ini diambil dari novel Things Fall Apart. Hasil penelitian menunjukkan bahwa dalam budaya Igbo, maskulinitas ditentukan oleh peran pria sebagai pemimpin utama dan pengambil keputusan dalam unit keluarga. Okonkwo menunjukkan beberapa bentuk maskulinitas toksik, termasuk kekerasan fisik, dominasi terhadap wanita, misogini, paksaan, dan pembunuhan. Berbagai faktor, seperti keluarga yang disfungsional, paparan terhadap kekerasan, penolakan oleh teman sebaya, perundungan, ketakutan akan kelemahan, dan ketakutan akan kegagalan memengaruhi perilaku Okonkwo. Akibatnya, ia menderita depresi, kecemasan, dan dorongan untuk melakukan kekerasan, yang membuatnya menjadi agresif terhadap orang-orang di sekitarnya, dan pada akhirnya, hal ini berujung pada tindakan bunuh diri
POSTCOLONIAL MELANCHOLY AND FEMINIST AESTHETICS IN SITI RUKIAH’S 1950 NOVEL KEJATUHAN DAN HATI: A SUBVERSIVE TENDERNESS
No full textThis study reexamines Kejatuhan dan Hati (1950) by Siti Rukiah Kertapati as a foundational yet neglected work in Indonesian literary modernity. Departing from the masculinist and nationalist revolutionary narratives of its time, the novel articulates postcolonial melancholy through emotional interiority, intimate loss, and the crisis of female subjectivity. Using qualitative textual analysis informed by feminist narratology and postcolonial theory, the study investigates how Rukiah’s fragmented, epistolary form constructs a feminine interiority that resists nationalist and patriarchal ideologies. The analysis draws on the critiques of gendered silencing by Chandra Talpade Mohanty and Trinh T. Minh-ha to interpret Susi’s psychological fragmentation as an act of affective and epistemic resistance. The results reveal that Rukiah transforms vulnerability and melancholy into political agency, redefining emotion as a site of historical meaning. Her narrative techniques—fragmentation, introspection, and affective honesty—subvert the masculine heroism of socialist realism, asserting tenderness as a radical feminist aesthetic. The article also traces the novel’s critical reception, from early marginalization to later reevaluation by scholars such as Annabel Teh Gallop and Yerry Wirawan. As an affective archive of postcolonial disillusionment and feminine resistance, Kejatuhan dan Hati emerges as a politically potent reimagining of nationhood through gendered emotion.Artikel ini meninjau kembali Kejatuhan dan Hati (1950) karya Siti Rukiah Kertapati sebagai karya mendasar namun terabaikan dalam modernitas sastra Indonesia. Berbeda dari narasi revolusioner nasionalis yang maskulin pada masanya, novel ini mengekspresikan melankolia pascakolonial melalui interioritas emosional, kehilangan intim, dan krisis subjektivitas perempuan. Dengan menggunakan analisis tekstual kualitatif yang berlandaskan naratologi feminis dan teori pascakolonial, penelitian ini menelaah bagaimana bentuk epistolari dan fragmentaris Rukiah membangun interioritas feminin yang menolak ideologi nasionalis dan patriarkal. Analisis ini mengacu pada kritik Chandra Talpade Mohanty dan Trinh T. Minh-ha tentang pembungkaman gender untuk menafsirkan fragmentasi psikologis Susi sebagai bentuk resistensi afektif dan epistimologis. Hasil penelitian menunjukkan bahwa Rukiah mentransformasikan kerentanan dan melankolia menjadi agensi politik, menempatkan emosi sebagai ruang makna historis. Teknik naratifnya—fragmentasi, introspeksi, dan kejujuran afektif—menentang heroisme maskulin realisme sosialis dan menghadirkan kelembutan sebagai estetika feminis yang radikal. Artikel ini juga menelusuri penerimaan kritis novel tersebut, dari marginalisasi awal hingga penilaian ulang oleh Annabel Teh Gallop dan Yerry Wirawan. Sebagai arsip afektif dari kekecewaan pascakolonial dan resistensi feminin, Kejatuhan dan Hati tampil sebagai imajinasi politik tentang kebangsaan melalui emosi yang berperspektif gender
DECONSTRUCTION OF THE PATRIARCHAL MYTH OF ADAM AND EVE IN CONTEMPORARY ARABIC LITERATURE
Full text linkThis study aims to highlight Arab women’s autonomy by elaborating the feminist meaning in the literary code that challenges the patriarchal myth of Adam and Eve in three contemporary Arabic literary works. Through a feminist literary criticism approach, this study reveals the form of deconstruction and criticism of the binary opposition. Hence, Eve (woman) becomes a complete subject who gives birth and not who is born. The narrative-symbolic argument of these works is based on historical-logical-scientific and theological-rationalistic thinking styles. The purpose of the deconstruction in them is to create the autonomy of women with noble dignity as human beings, as men are. The deconstruction reflects the thought of progressive muslim authors who believe in and advocate for the substantive value of the holy Koran, particularly its emphasis on egalitarianism in the myth of Adam and Eve
Illocutionary Acts in the Collective Religious Narcissism Discourses of Young Indonesian Muslims on Instagram
Full text linkThis current study aims to discuss the collective religious narcissism in social media accounts in a pragmatic study. It tries to scrutinize the functions and the strategies of illocutionary acts used in the collective religious narcissism discourses of young Indonesian Muslims on Instagram. This study is descriptive qualitative research, and the data are the collective religious narcissism discourses taken from the Instagram captions of three young Indonesian Muslim accounts, namely Pemuda Muhammadiyah (PM), Generasi Muda NU (GMNU), and Indonesia Tanpa Pacaran (ITP). In analyzing the data, Searle\u27s (1979) speech act classification and Meyer\u27s (2009) speech act strategies are applied to achieve the aim of this study. The results show that illocutionary acts in the collective religious narcissism discourses are presented in several functions, such as to state some affairs (representatives), to invite the readers, especially the cadres, to join the organization activities and to prohibit the cadres from doing something that is not in line with the ingroup’s beliefs (directives), to express congratulation and to say thanks and wishes (expressives), to commit a future action responding recent issues (commissives), and to declare or confirm organization agendas that bring a change on the next day (declarations). In the strategies of the illocutionary acts in the collective religious narcissism discourses, the results show that PM, ITP, and GMNU use similar strategies which are direct, explicit, and implicit. Penelitian ini bertujuan untuk membahas narsisme kolektif keagamaan di media sosial dengan kajian pragmatik. Penelitian ini mencoba untuk mengkaji fungsi dan strategi tindak tutur ilokusi yang digunakan dalam wacana narsisme kolektif anak muda Muslim Indonesia di Instagram. Penelitian ini merupakan penelitian kualitatif deskriptif dengan data berupa wacana narsisme kolektif keagamaan yang diambil dari takarir Instagram tiga akun anak muda Muslim Indonesia, yaitu Pemuda Muhammadiyah (PM), Generasi Muda NU (GMNU), dan Indonesia Tanpa Pacaran (ITP). Dalam menganalisis data, klasifikasi tindak tutur berdasarkan fungsi yang diajukan oleh Searle (1979) dan strategi tindak tutur oleh Meyer (2009) diterapkan untuk mencapai tujuan dari penelitian ini. Hasil penelitian menunjukkan bahwa tindak ilokusi dalam wacana narsisme religius kolektif disajikan dalam beberapa fungsi, seperti untuk menyatakan suatu hal (representatif), untuk mengajak pembaca, terutama kader, untuk bergabung dalam kegiatan organisasi dan untuk melarang kader melakukan sesuatu yang tidak sesuai dengan keyakinan kelompok (direktif), mengucapkan selamat dan mengucapkan terima kasih serta harapan (ekspresif), melakukan suatu tindakan di masa depan dalam menanggapi isu-isu yang sedang berkembang (komisif), dan juga mendeklarasikan atau mengkonfirmasi agenda-agenda organisasi yang membawa perubahan di kemudian hari (deklarasi). Dalam strategi tindak ilokusi dalam wacana narsisme agama kolektif, hasil penelitian menunjukkan bahwa PM, ITP, dan GMNU menggunakan strategi yang sama yaitu langsung, eksplisit, dan implisit
SOCIAL IDENTITY CONSTRUCTION OF THE DISABLED IN FORREST GUMP NOVEL
Full text linkSuperintelligence plays an important role in the development of discourse about posthumanism. In this context, the researcher discussed posthumanism studies in the movie M3GAN (2022). The study focused on the moral status of artificial intelligence embodied robotic prototypes created by humans, namely M3GAN. In other words, how can the protocol system be implemented on M3GAN? Does M3GAN possess moral status regarding suffering, pain, autonomy, interactivity, and adaptivity? How did the humans reveal and interact with this technology in the posthumanism era as depicted in the movie? This article used the posthumanism theory from Robert Pepperell to analyze and answer the research questions. The study used descriptive qualitative data from the dialogue scenes and visual screenshots to represent the analysis results. The results of this research show that artificial intelligence in the form of the M3GAN prototype has moral status, such as autonomy, interactivity, and suffering. It becomes a dystopian reality for the robotic creator. Furthermore, the ethics of artificial intelligence or superintelligence must be unveiled wisely in the implementation.Superintelligence plays an important role in the development of discourse about posthumanism. In this context, the researcher discussed posthumanism studies in the movie M3GAN (2022). The study focused on the moral status of artificial intelligence embodied robotic prototypes created by humans, namely M3GAN. In other words, how can the protocol system be implemented on M3GAN? Does M3GAN possess moral status regarding suffering, pain, autonomy, interactivity, and adaptivity? How did the humans reveal and interact with this technology in the posthumanism era as depicted in the movie? This article used the posthumanism theory from Robert Pepperell to analyze and answer the research questions. The study used descriptive qualitative data from the dialogue scenes and visual screenshots to represent the analysis results. The results of this research show that artificial intelligence in the form of the M3GAN prototype has moral status, such as autonomy, interactivity, and suffering. It becomes a dystopian reality for the robotic creator. Furthermore, the ethics of artificial intelligence or superintelligence must be unveiled wisely in the implementation.Penyandang disabilitas seringkali mengalami diskriminasi dan tidak dianggap sebagai bagian dari masyarakat. Hal ini menyebabkan mereka tidak mempunyai hak dan kedudukan yang sama seperti masyarakat normal. Situasi ini tercermin dalam novel Forrest Gump yang menggambarkan bagaimana masyarakat memperlakukan penyandang disabilitas. Penelitian ini bertujuan untuk mengungkap bagaimana penyandang disabilitas diperlakukan di masyarakat, bagaimana identitas penyandang disabilitas dibangun, dan menunjukkan strategi yang digunakan dalam novel untuk membangun identitas tersebut. Metode penelitian ini adalah penelitian kualitatif. Data dianalisis dengan menggunakan teori Postmodernis oleh Jean F. Lyotard dan teori Disabilitas oleh Mellinda C. Hall. Metode analisis data didasarkan pada pertentangan antara penyandang disabilitas dan masyarakat normal yang menitikberatkan pada kedudukan penyandang disabilitas dalam masyarakat normal. Novel Forrest Gump menunjukkan bahwa penyandang disabilitas diposisikan sebagai “the other”, “objek”, dan “beban”. Novel Forrest Gump juga menunjukkan bahwa penyandang disabilitas dapat memperoleh kedudukan yang sama dengan masyarakat normal sebagai “bagian dari masyarakat”, “subjek”, dan “kontributor” dalam masyarakat. Hasilnya, novel Forrest Gump menggunakan beberapa strategi dalam membangun identitas penyandang disabilitas, yaitu strategi bahasa, strategi sosial, dan strategi budaya
Minority Labeling of "Desi" And "Muslim" As Seen in Samira Ahmed\u27s Internment
Full text linkThis article aims to expose the labeling of “Desi” and “Muslims” as minority groups in a country where the majority of the population is from external groups. In the novel entitled Internment, it is found that the appearance of labels in the Internment affects the position of all characters. This study focuses on the causes that influence the emergence of the labels "Desi" and "Muslim" and how these labels are used for all characters in the novel Internment by Samira Ahmed. The data were collected through the documentation method or the observation method. The theory of language and Identity by Joanna Thornborrow is used as the main theory, while the theory of situation context by Bronislaw Malinowski is used as a supporting theory. These two theories are used to identify the types of labels and analyze the causes of labels appearing in the novel. This analysis indicates that negative labeling on utterances containing the labels "Desi" and "Muslim" becomes the most dominant label and often appears in every utterance. Also, utterances containing negative labels come from the internal group. It shows that sometimes the group is not confident in their identity when they are in a minority group in a country where the majority of the population comes from an external group
