##plugins.themes.academic_pro.article.sidebar##
Submitted
Jan 17, 2024
Published
Mar 28, 2024
Download
Statistic
Read Counter : 220
Download : 189
Downloads
Download data is not yet available.
Main Article Content
Abstract
The people of Cireundeu Village are known as a community group that still maintains the tradition of ancestral heritage of consuming rasi (cassava rice) as a staple food since 1918. This consumption process imbues rasi with the meaning that it is part of their culture.
This study employed a qualitative approach with a semiotic method in decoding the meaning of rasi among the people of Cireundeu indigenous village.
The purpose of this study was to find out 1) what meaning is constructed from rasi as their staple food 2) and what identity is built among the Cireundeu indigenous people.
The results of this study show that 1) rasi is a form of struggle for religious identity that has been discriminated against, namely the struggle for belief in Sunda Wiwitan as their religious identity and 2) rasi as a group identity is a pseudo-identity of the Cireundeu indigenous people who primarily exist to maintain group beliefs in their beliefs.
Article Details
This work is licensed under a Creative Commons Attribution 4.0 International License.
How to Cite
Ardiansyah, A., Sihabudin, A., & Dua, M. (2024). Pseudo Identity in Cassava Rice as A Traditional Religious Identity Struggle Against Contemporary Religious Discrimination. Indonesian Journal of Social Science Research, 5(1), 20-29. https://doi.org/10.11594/ijssr.05.01.03
References
1 Assmann, J., & Czaplicka, J. (1995). Collec-tive Memory and Cultural Identity. New German Critique, 65, 125–133. https://doi.org/10.2307/488538
2 Assmann, Jan (2010). "Communicative and Cultural Memory". Cultural Memory Stud-ies: An International and Interdisciplinary Handbook, edited by Astrid Erll and Ansgar Nünning, Berlin, New York: De Gruyter, 2010, pp. 109-118. https://doi.org/10.1515/9783110207262.2.109
3 Cohen, Adam B. (2020). You can learn a lot about religion from food. Current Opinion in Psychology, Volume 40 , August 2021, Pages 1-5. https://doi.org/10.1016/j.copsyc.2020.07.032
4 Denzin, Norman K., Lincoln, Yvonna S., (2009), Handbook of Qualitative Research, Yogyakarta. Pustaka Pelajar
5 DOI: 10.5220/0009430600670071
6 Gottdiener, M. (1985). Hegemony and Mass Culture: A Semiotic Approach. University of Chicago Press. AJS Volume 90 Number 5. Journal Uchicago
7 Halbwachs, Maurice. (1952). Memoire Collective, terj. Coser (1992), Collective Memory. University of Chicago Press
8 Jurado, Alfredo Tenoch Cid. (2016). "The culinary and social-semiotic meaning of food: Spicy meals and their significance in Mexico, Italy, and Texas " Semiotica, vol. 2016, no. 211, 2016, pp. 247-269. https://doi.org/10.1515/sem-2016-0108
9 Karaosmanoğlu, D. (2020). How to study ethnic food: senses, power, and intercultur-al studies. J. Ethn. Food 7, 11 (2020). https://doi.org/10.1186/s42779-020-00049-1
10 Kartika, T. and Fajri, K. (2019). Rasi (Cas-sava Rice) as an Authentic Product of Ci-reundeu in Supporting Gastronomic Tour-ism. In Proceedings of the 1st NHI Tourism Forum (NTF 2019) - Enhancing Innovation in Gastronomic for Millennials, pages 67-71
11 Liliwei, Dr. Alo, M.S. (2002). Makna Bu-daya Dalam Komunikasi Antarbudaya. Yogyakarta. Penerbit LKiS
12 Masyitoh, Iim Siti; Maesaroh, Sri. (2021). Transforming the Local Wisdom Values of the Cireundeu Indigenous Peoples in En-hancing Civic Culture. Advances in Social Science, Education and Humanities Re-search, volume 636 Annual Civic Educa-tion Conference (ACEC 2021)
13 Parasecoli, Fabio. (2022). Gastronativism : food, identity politics. New York : Columbia University Press
14 Rahmad, Fadly. (2016). Jejak rasa Nusan-tara, Sejarah makanan Indonesia. Jakarta. PT Gramedia Pusataka Utama
15 S Shalihah, D Sugandi, L Somantri. (2019). Adaptation of indigenous communities in kampung cireundeu to the environment in maintaining local wisdom. International Geography Seminar 2019 IOP Conf. Series: Earth and Environmental Science 683 (2021) 012128 IOP Publishing doi:10.1088/1755-1315/683/1/012128
16 Salerno, Daniele. (2021). "A semiotic theo-ry of memory: between movement and form". Semiotica, vol. 2021, no. 241, 2021, pp. 87-119. https://doi.org/10.1515/sem-2019-0125
17 Samover, Larry A. Porter, Richard E., Mcdaniel, Edwin R. (2010). Komunikasi Lintas Budaya, Communication Between Culture. Edisi 7, Jakarta. Penerbit Salemba Humanika
18 Sebastianus Menggo , Sabina Ndiung, Pius Pandor. (2021). Semiotic Construction in Promoting Intercultural Communication: A Tiba Meka Rite of Manggarai, Indonesia, Cultura. International Journal of Philosophy of Culture And Axiology 18(2). http://doi.org/10.3726/CUL022021.0010
19 Syafi’ie, M. (2016). Ambiguitas Hak Kebebasan Beragama di Indonesia dan Posisinya Pasca Putusan Mahkamah Konstitusi. Jurnal Konstitusi. 8, 5 (May 2016), 675–706. DOI: https://doi.org/10.31078/jk853.
20 Utaridah Nanda, Venus Antar, Bajari Atwar, Suganda Dadang. (2019). The Tradition of Cassava Rice Eating: Communication Patterns of Sunda Wiwitan Indigenous Families in Cultural Heritage in Cireundeu Village Cimahi City, West Java. Library Philosophy and Practice (e-journal), https://digitalcommons.unl.edu/libphilprac/3698/
2 Assmann, Jan (2010). "Communicative and Cultural Memory". Cultural Memory Stud-ies: An International and Interdisciplinary Handbook, edited by Astrid Erll and Ansgar Nünning, Berlin, New York: De Gruyter, 2010, pp. 109-118. https://doi.org/10.1515/9783110207262.2.109
3 Cohen, Adam B. (2020). You can learn a lot about religion from food. Current Opinion in Psychology, Volume 40 , August 2021, Pages 1-5. https://doi.org/10.1016/j.copsyc.2020.07.032
4 Denzin, Norman K., Lincoln, Yvonna S., (2009), Handbook of Qualitative Research, Yogyakarta. Pustaka Pelajar
5 DOI: 10.5220/0009430600670071
6 Gottdiener, M. (1985). Hegemony and Mass Culture: A Semiotic Approach. University of Chicago Press. AJS Volume 90 Number 5. Journal Uchicago
7 Halbwachs, Maurice. (1952). Memoire Collective, terj. Coser (1992), Collective Memory. University of Chicago Press
8 Jurado, Alfredo Tenoch Cid. (2016). "The culinary and social-semiotic meaning of food: Spicy meals and their significance in Mexico, Italy, and Texas " Semiotica, vol. 2016, no. 211, 2016, pp. 247-269. https://doi.org/10.1515/sem-2016-0108
9 Karaosmanoğlu, D. (2020). How to study ethnic food: senses, power, and intercultur-al studies. J. Ethn. Food 7, 11 (2020). https://doi.org/10.1186/s42779-020-00049-1
10 Kartika, T. and Fajri, K. (2019). Rasi (Cas-sava Rice) as an Authentic Product of Ci-reundeu in Supporting Gastronomic Tour-ism. In Proceedings of the 1st NHI Tourism Forum (NTF 2019) - Enhancing Innovation in Gastronomic for Millennials, pages 67-71
11 Liliwei, Dr. Alo, M.S. (2002). Makna Bu-daya Dalam Komunikasi Antarbudaya. Yogyakarta. Penerbit LKiS
12 Masyitoh, Iim Siti; Maesaroh, Sri. (2021). Transforming the Local Wisdom Values of the Cireundeu Indigenous Peoples in En-hancing Civic Culture. Advances in Social Science, Education and Humanities Re-search, volume 636 Annual Civic Educa-tion Conference (ACEC 2021)
13 Parasecoli, Fabio. (2022). Gastronativism : food, identity politics. New York : Columbia University Press
14 Rahmad, Fadly. (2016). Jejak rasa Nusan-tara, Sejarah makanan Indonesia. Jakarta. PT Gramedia Pusataka Utama
15 S Shalihah, D Sugandi, L Somantri. (2019). Adaptation of indigenous communities in kampung cireundeu to the environment in maintaining local wisdom. International Geography Seminar 2019 IOP Conf. Series: Earth and Environmental Science 683 (2021) 012128 IOP Publishing doi:10.1088/1755-1315/683/1/012128
16 Salerno, Daniele. (2021). "A semiotic theo-ry of memory: between movement and form". Semiotica, vol. 2021, no. 241, 2021, pp. 87-119. https://doi.org/10.1515/sem-2019-0125
17 Samover, Larry A. Porter, Richard E., Mcdaniel, Edwin R. (2010). Komunikasi Lintas Budaya, Communication Between Culture. Edisi 7, Jakarta. Penerbit Salemba Humanika
18 Sebastianus Menggo , Sabina Ndiung, Pius Pandor. (2021). Semiotic Construction in Promoting Intercultural Communication: A Tiba Meka Rite of Manggarai, Indonesia, Cultura. International Journal of Philosophy of Culture And Axiology 18(2). http://doi.org/10.3726/CUL022021.0010
19 Syafi’ie, M. (2016). Ambiguitas Hak Kebebasan Beragama di Indonesia dan Posisinya Pasca Putusan Mahkamah Konstitusi. Jurnal Konstitusi. 8, 5 (May 2016), 675–706. DOI: https://doi.org/10.31078/jk853.
20 Utaridah Nanda, Venus Antar, Bajari Atwar, Suganda Dadang. (2019). The Tradition of Cassava Rice Eating: Communication Patterns of Sunda Wiwitan Indigenous Families in Cultural Heritage in Cireundeu Village Cimahi City, West Java. Library Philosophy and Practice (e-journal), https://digitalcommons.unl.edu/libphilprac/3698/