35 research outputs found
STRUKTUR KERPIBADIAN TOKOH GADIS PANTAI DALAM NOVEL GADIS PANTAI KARYA PRAMOEDYA ANANTA TOER
No full textABSTRAK Ubaid, Aden. 2015. Tokoh Gadis Pantai dalam Novel Gadis Pantai Karya Pramoedya Ananta Toer: Tinjauan Psikoanalisis Sigmund Freud. Skripsi, Jurusan Bahasa dan Sastra Indonesia, Fakultas Sastra, Universitas Negeri Malang. Pembimbing: (I) Prof. Dr. Wahyudi Siswanto, M.Pd, (II) Dwi Sulistyorini, S.S., M.Hum. Kata Kunci: novel, psikologi sastra. Karya sastra merupakan hasil seni kreatif yang menceritakan sesuatu yang bersifat rekaan, khayalan, sesuatu yang tidak ada dan terjadi sungguh-sunguh sehingga tidak perlu kebenarannya di dunia nyata. Sebagai karya imajinatif, karya sastra menawarkan berbagai permasalahan manusia dan kemanusiaan, hidup dan kehidupan. Salah satu bentuk karya sastra adalah novel. Padaumumnya, novel menceritakan hal yang luar biasa, keganjilan, kejadian aneh, dan peristiwa tidak biasa yang dialami oleh tokoh. Beberapa karya sastra yang berbentuk novel memiliki aspek-aspek kejiwaan yang sangat kaya. Novel Gadis Pantaikental aspek kejiwaan, maka diperlukan pembahasan mengenai hal tersebut. Dalam penelitian ini dilaksanakan dengan tujuan untuk mendeskripsikan beberapa hal, yaitu unsur kepribadian Id tokoh Gadis Pantai, unsur kepribadian Ego tokoh Gadis Pantai, dan unsur kepribadian Superego Gadis Pantai dalam novel Gadis Pantai karya Pramoedya Ananta Toer. Penelitian ini mengunakan rancangan penelitian deskriptif kualitatif. Sumber data pada penelitian ini yaitu novelGadis Pantai karya Pramoedya Ananta Toer. Data penelitian ini berupa teks monolog, dialog, dan narasi dalam novel Gadis Pantai karya Pramoedya Ananta Toer. Pengumpulan data dilakukan dengan cara analisis novel secara intensif. Instrumen kunci dalam penelitian adalah peneliti sendiri, namun penulis menggunakan instrumen pembantu berupa panduan kodifikasi data dan tabel panduan analisis data. Kegiatan analisis dimulai dari tahap memilih dan mengkodifikasi data, menganalisis data, penarikan kesimpulan, dan verifikasi. Berdasarkan hasil analisis data, diperoleh tiga hasil penelitian sebagai berikut. Pertama, dilihat dari aspek Id, tokoh Gadis Pantai banyak mengalami tegangan psikis dan ketakutan sejak menikah dengan Bendoro. Sumber frustasi Gadis Pantai adalah Bendoro dan Mardinah. Norma dan nilai kehidupan bangsawan membuat psikis tokoh Gadis Pantai tertekan.Kedua, dilihat dari aspek Ego, tokoh Gadis Pantai sering menekan impul-impuls kembali ke alam bawah sadar jika berhadapan dengan Bendoro. Tokoh Gadis Pantai cenderung suka berkhayal jika menghadapi suatu masalah untuk mengurangi tegangan psikis. Tokoh Gadis Pantai cenderung menyerang Mardinah yang merupakan sumber frustasinya.Ketiga, dilihat dari aspek Superego, tokoh Gadis Pantai berbakti kepada orang tuanya. Hal itu terbukti ia tidak menolak dijodohkan orang tuanya. Tokoh Gadis Pantai merupakan istri yang setia dan penuh pengabdian kepada Bendoro. Berdasarkan ketiga hasil tersebut, dapat disimpulkan bahwa ketiga unsur kepribadian terdapat dalam novel Gadis Pantaikarya Pramoedya Ananta Toer. Penelitian ini diharapkan dapat memberikan manfaat kepada pengajar sastra, pembaca sastra, serta sastrawan
"Transitions" as an archaeological concept. Interpreting the final Ubaid - Late Chalcolithic transition in the northern periphery of Mesopotamia.
No full textThe paper deals with the problem of defining and recognising the real transitions between two ‘periods’ (chronological entities we identify on the basis of homogeneous assemblages of materials), before addressing a specific analysis of the Final Ubaid-Late Chalcolithic transition. In the first part the author discusses the problem from a theoretical and methodological point of view, revisiting the use of the term and concept of ‘transition’, its meaning and ambiguities and the difficulties implicit in the analytical procedure of dividing the unfolding of history into “phases” and “periods”. She stresses that our needs for classification and ordering sometimes bring to compose gradual and progressive changes between two periods into a new phase, made of those elements that are not evident parts of either one period or another. The paper also try to stress the distinction between real transitions, which do exist and are the result of the process of change from one well defined and coherent universe (a period) to another, and those obscure and nuanced periods in the archaeological record which are simply the reflection of the lack of information. In the second part of the paper, the author tries to apply the previous discussion to the case of the Late Chalcolithic 1 and 2 in Upper Mesopotamia and Eastern Anatolia and to the problem of the so-called transition from the Ubaid period
Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond
No full textThe time period between the end of the Ubaid and the beginning of the Uruk expansion is one of the least known, yet most important eras in the ancient history of the Middle East. This era, which is often referred to as the "Post-Ubaid" period, is marked by major structural changes such as the rise of social hierarchies, technological innovations and economic reorganisation that eventually led to the emergence of proto-states and cities. Through the analysis of recently and less recently excavated sites in the Caucasus and Anatolia that bear strong links with the "Post-Ubaid" settlements of Syro-Mesopotamia, the author questions the significance of this era, which roughly extends between 4500 and 3800 BC. More than a "Mesopotamian" episode, she argues, the Post-Ubaid horizon is characterized by multi-directional, structural dynamics anchored both in the north (Anatolia and the Caucasus) and in the south (Syro-Mesopotamia ). For this reason, its significance should be claimed through a change in analytical paradigms, focussing on the interactions between the Lowlands and the Highlands, with a reassessment of the available data from a non-Mesopotamian perspective.La période correspondant à la fin de l'Obeid et au début de l'expansion urukéenne est l'une des moins connues de l'histoire ancienne du Moyen-Orient. Cette période fondamentale, souvent qualifiée de "Post-Obeid" , est pourtant marquée par des changements structurels majeurs : développement des hiérarchies sociales, innovations techniques et réorganisation économique. Ces changements ont, à terme, débouché sur l'émergence d'entités proto-étatiques et urbaines. A travers l'analyse de sites caucasiens ou anatoliens, récemment ou moins récemment fouillés, témoignant d'une proximité culturelle avec les établissements "Post-Obeid" de Syro-Mésopotamie, l'auteure remet en cause l'interprétation de cette période qui s'étend grossièrement entre 4500 et 3800 av. n.è. Plus qu'un épisode "mésopotamien", l'horizon " Post-Obeid " se caractérise selon elle par des dynamiques structurelles ancrées à la fois au Nord (l'Anatolie et le Caucase) et au Sud (la Syro-Mésopotamie). C'est pourquoi cette période doit être abordée à travers de nouveaux paradigmes centrés sur les interactions entre Basses Terres et Hautes Terres, et par un examen critique des données rompant avec une perspective analytique strictement mésopotamienne.Marro Catherine. Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond. In: After the Ubaid. Interpreting change from the Caucasus to Mesopotamia at the dawn of urban civilization (4500-3500 BC). Papers from The Post-Ubaid Horizon in the Fertile Crescent and Beyond. International Workshop held at Fosseuse, 29th June-1st July 2009. Istanbul : Institut Français d'Études Anatoliennes-Georges Dumézil, 2012. pp. 13-38. (Varia Anatolica, 27
Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond
No full textThe time period between the end of the Ubaid and the beginning of the Uruk expansion is one of the least known, yet most important eras in the ancient history of the Middle East. This era, which is often referred to as the "Post-Ubaid" period, is marked by major structural changes such as the rise of social hierarchies, technological innovations and economic reorganisation that eventually led to the emergence of proto-states and cities. Through the analysis of recently and less recently excavated sites in the Caucasus and Anatolia that bear strong links with the "Post-Ubaid" settlements of Syro-Mesopotamia, the author questions the significance of this era, which roughly extends between 4500 and 3800 BC. More than a "Mesopotamian" episode, she argues, the Post-Ubaid horizon is characterized by multi-directional, structural dynamics anchored both in the north (Anatolia and the Caucasus) and in the south (Syro-Mesopotamia ). For this reason, its significance should be claimed through a change in analytical paradigms, focussing on the interactions between the Lowlands and the Highlands, with a reassessment of the available data from a non-Mesopotamian perspective.La période correspondant à la fin de l'Obeid et au début de l'expansion urukéenne est l'une des moins connues de l'histoire ancienne du Moyen-Orient. Cette période fondamentale, souvent qualifiée de "Post-Obeid" , est pourtant marquée par des changements structurels majeurs : développement des hiérarchies sociales, innovations techniques et réorganisation économique. Ces changements ont, à terme, débouché sur l'émergence d'entités proto-étatiques et urbaines. A travers l'analyse de sites caucasiens ou anatoliens, récemment ou moins récemment fouillés, témoignant d'une proximité culturelle avec les établissements "Post-Obeid" de Syro-Mésopotamie, l'auteure remet en cause l'interprétation de cette période qui s'étend grossièrement entre 4500 et 3800 av. n.è. Plus qu'un épisode "mésopotamien", l'horizon " Post-Obeid " se caractérise selon elle par des dynamiques structurelles ancrées à la fois au Nord (l'Anatolie et le Caucase) et au Sud (la Syro-Mésopotamie). C'est pourquoi cette période doit être abordée à travers de nouveaux paradigmes centrés sur les interactions entre Basses Terres et Hautes Terres, et par un examen critique des données rompant avec une perspective analytique strictement mésopotamienne.Marro Catherine. Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond. In: After the Ubaid. Interpreting change from the Caucasus to Mesopotamia at the dawn of urban civilization (4500-3500 BC). Papers from The Post-Ubaid Horizon in the Fertile Crescent and Beyond. International Workshop held at Fosseuse, 29th June-1st July 2009. Istanbul : Institut Français d'Études Anatoliennes-Georges Dumézil, 2012. pp. 13-38. (Varia Anatolica, 27
Translation and analysis of Akhlaq al-Ashraf by Ubaid-e Zakani
No full textPoets and writers are influenced by the society and the conditions of the era they live in. In this respect, information on the political, social, cultural and economic structures of the period from which literary works are written can be obtained. In addition, data on the author's biography can be obtained by literary outputs. Eulogy poetry in the fourteenth century which 'Ubaid Zakani lived gradually disappeared. In this period, although the Islamic geography was in turbulence in many ways due to the Mongol invasion, important names grew in the field of literature. One of these names was 'Ubaid Zakani. The subject of this study is the translation and analysis of 'Ubaid Zakani's Akhlaq al-Ashraf. who lived during the Mongol invasion in the 14th century. In the introduction, a brief look at Iranian literature and the literary genres of the Mongols era. In the second part, the literary personality of the author and his works are explained. In the third chapter Akhlaq al-Ashraf is examined in terms of style and structure and the translation of the work into Turkish is given in seven chapters. We are glad to translate this book into Turkish for first time. Although Nizam al-Din 'Ubaid Zakani, who produced sharp satirical poems and prose works in Iranian literature, is considered as one of the most remarkable poets and social critics of Iranian literature, it can be said that his works have not received enough attention in the past. 'Ubaid Zâkânî, who produced sharp satirical poems and prose works in Iranian literature, did this in a heavy and vulgar manner while resisting hypocrisy and superstition in his literary works. One of the works which he used in the most vulgar way is his booklet called Akhlaq al-Ashraf. In this work, he tried to explain who are the real moral owners and their qualifications in seven chapters.Şairler ve yazarlar edebî eserlerini oluşturma süreçlerinde mensubu oldukları ve içerisinde bulundukları toplumdan ve yaşadıkları devrin şartlarından etkilenirler. Bu açıdan edebî eserlerin bir çoğundan yazıldığı devrin siyasi, toplum, kültür ve ekonomik yapıları hususunda veriler elde edilebilir. Bunun yanı sıra eser sahibinin biyografisi hakkında da veriler alınabilir. 'Ubeyd-i Zâkânî'nin yaşadığı ondördüncü yüzyıl, saray şairliğinin yavaş yavaş ortadan kalktığı bir dönemdir. Bu dönemde İslam coğrafyası Moğol istilası nedeniyle bir çok yönden çalkantılar içinde olmasına rağmen edebiyat alanında önemli isimler yetişmiştir. Bu isimlerden biri de 'Ubeyd-i Zâkânî'dir. Bu çalışmanın konusu XIV. yüzyılda Moğol işgali döneminde yaşamış 'Ubeyd-i Zâkânî olarak tanınan Mevlânâ Nizameddîn 'Ubeydullah'ın Âḫlâḳu'l-Eşrâf adlı eserinin çeviri ve incelemesidir. Girişte Moğollar devrindeki İran edebiyatına ve devrin edebî türlerine kısa bir bakış atılmış, birinci bölümde müellifin hayatı edebî kişiliği ve eserleri anlatılmıştır. İkinci bölümde Âḫlâḳu'l-Eşrâf adlı eser üslup ve yapısı bakımından incelenmiştir. Üçüncü bölümde ise yedi bölüm halindeki eserin Türkçe'ye çevirisi verilmiştir. İran edebiyatında keskin hiciv şiirler ve mensur eserler üretmiş olan Hâce Nizâmüddîn Necmüddîn 'Ubeydullâh-i Zâkânî-yi Ḳazvînî, İran edebiyatının en dikkat çekici şair ve sosyal eleştirmenlerinden biri olarak kabul edilse de araştırmacıların ona övgülerine bakıldığında eserlerinin geçmişte yeterli ilgi görmediği söylenebilir. 'Ubeyd-i Zâkânî, çevirisini yaptığımız eserinde riya, iki yüzlülük ve hurafelere karşı koyarken bunu ağır ve galiz bir üslupla yapmıştır. Bu üslubu en keskin şekilde 95 kullandığı eserlerinden biri de incelediğimiz ve tercümesini yaptığımız Âḫlâḳu'l-Eşrâf adlı risalesidir. Eserinde gerçek ahlâk sahiplerinin kimler olduğunu ve taşıdıkları vasıfları yedi bölüme ayırarak anlatmıştır
Strategi Dalam Menciptakan Kesejahteraan Masyarakat Melalui Rekonstruksi APBN: Telaah kritis dari Kitab Al-Amwal
No full textThere are at least two approaches taken by the government to deal with the problem of poverty or create prosperity, namely through fiscal policy and monetary policy. In this article, the author will examine the fiscal policies that should be carried out by the government using the reallocation method of state revenue and expenditure funds or the so-called APBN. Several Muslim figures have studied the problem solving, such as, As-Syaibani and Umar bin Abdul Aziz. However, the author focuses on the contribution of Muslim scholar who was born from Byzantine descent in 154/1858, namely Abu Ubaid, his brilliant idea as outlined in the book Al-Amwal in order to create the mashlahat of society in a country. By using a qualitative method with the library research approach and assisted by the final character study approach, it can be concluded that some strategies according to Abu Ubaid are a solution in creating social welfare, namely Zakat, fa'I, khumus, kharja, and jizyah. As well as regarding the import and export of goods, Abu Ubaid uses a strategy of not having zero tariffs in international trade, excise on staples is cheaper, and there are certain limitations to be subject to excise. This means that when goods enter into a country, there is a cut or excise that enters zakat
Boat remains and maritime trade in the Persian Gulf during the sixth and fifth millennia BC
Full text linkArchaeological excavations in Kuwait have revealed the earliest remains anywhere of sea-going boats. The author explains these remains and the distribution of Ubaid pottery as evidence for a system of maritime exchange in the Arabian Neolithic driven by status and ceremony
Strategi Dalam Menciptakan Kesejahteraan Masyarakat Melalui Rekonstruksi APBN: Telaah Kritis dari Kitab Al-Amwal
Full text linkThere are at least two approaches taken by the government to deal with the problem of poverty or create
prosperity, namely through fiscal policy and monetary policy. In this article, the author will examine the fiscal
policies that should be carried out by the government using the reallocation method of state revenue and
expenditure funds or the so-called APBN. Several Muslim figures have studied the problem solving, such as, AsSyaibani and Umar bin Abdul Aziz. However, the author focuses on the contribution of Muslim scholar who was
born from Byzantine descent in 154/1858, namely Abu Ubaid, his brilliant idea as outlined in the book Al-Amwal
in order to create the mashlahat of society in a country. By using a qualitative method with the library research
approach and assisted by the final character study approach, it can be concluded that some strategies according
to Abu Ubaid are a solution in creating social welfare, namely Zakat, fa'I, khumus, kharja, and jizyah. As well as
regarding the import and export of goods, Abu Ubaid uses a strategy of not having zero tariffs in international
trade, excise on staples is cheaper, and there are certain limitations to be subject to excise. This means that when
goods enter into a country, there is a cut or excise that enters zakat
Strategi Dalam Menciptakan Kesejahteraan Masyarakat Melalui Rekonstruksi APBN: Telaah Kritis dari Kitab Al-Amwal
Full text linkThere are at least two approaches taken by the government to deal with the problem of poverty or create
prosperity, namely through fiscal policy and monetary policy. In this article, the author will examine the fiscal
policies that should be carried out by the government using the reallocation method of state revenue and
expenditure funds or the so-called APBN. Several Muslim figures have studied the problem solving, such as, AsSyaibani and Umar bin Abdul Aziz. However, the author focuses on the contribution of Muslim scholar who was
born from Byzantine descent in 154/1858, namely Abu Ubaid, his brilliant idea as outlined in the book Al-Amwal
in order to create the mashlahat of society in a country. By using a qualitative method with the library research
approach and assisted by the final character study approach, it can be concluded that some strategies according
to Abu Ubaid are a solution in creating social welfare, namely Zakat, fa'I, khumus, kharja, and jizyah. As well as
regarding the import and export of goods, Abu Ubaid uses a strategy of not having zero tariffs in international
trade, excise on staples is cheaper, and there are certain limitations to be subject to excise. This means that when
goods enter into a country, there is a cut or excise that enters zakat
Strategi Dalam Menciptakan Kesejahteraan Masyarakat Melalui Rekonstruksi APBN: Telaah kritis dari Kitab Al-Amwal
Full text linkThere are at least two approaches taken by the government to deal with the problem of poverty or create prosperity, namely through fiscal policy and monetary policy. In this article, the author will examine the fiscal policies that should be carried out by the government using the reallocation method of state revenue and expenditure funds or the so-called APBN. Several Muslim figures have studied the problem solving, such as, As-Syaibani and Umar bin Abdul Aziz. However, the author focuses on the contribution of Muslim scholar who was born from Byzantine descent in 154/1858, namely Abu Ubaid, his brilliant idea as outlined in the book Al-Amwal in order to create the mashlahat of society in a country. By using a qualitative method with the library research approach and assisted by the final character study approach, it can be concluded that some strategies according to Abu Ubaid are a solution in creating social welfare, namely Zakat, fa'I, khumus, kharja, and jizyah. As well as regarding the import and export of goods, Abu Ubaid uses a strategy of not having zero tariffs in international trade, excise on staples is cheaper, and there are certain limitations to be subject to excise. This means that when goods enter into a country, there is a cut or excise that enters zakat
