Cultural Identity Representation in Short Story Collection on Media

Rhani Febria

, Liliana Muliastuti

, Emzir

Doctoral Student of Language Education, Universitas Negeri Jakarta, Indonesia

Language Education, Universitas Negeri Jakarta, Indonesia

Keywords: Representation, Identity, Cultural Identity, Short Stories, Critical Discourse Analysis

Abstract: Discussion of identity refers to various kinds of issues, such as social, political, and cultural. One

issue of identity is in the form of cultural identity in short story on media. The concept of cultural

identity is something that is not immediately formed but a process that will never be completed

and manifested in a representation. The researcher examines using Norman Fairclough's critical

discourse analysis theory. The approach used is qualitative to understand the phenomenon of

what is experienced by the subject of research such as behavior, perceptions, motivations,

actions, etc. Data collection techniques were carried out by downloading short stories through

Republika's e-paper, then interviewing short story writers, describing, analyzing, and interpreting

based on critical discourse analysis techniques. The findings of this study reveal that there are

issues of cultural identity represented through text by looking at vocabulary and grammar. Based

on the findings, it can be concluded that the study of cultural identity representation can reveal

ideology and the hidden aspects of the short text by looking at linguistic elements through the

structure of the language used.

1 INTRODUCTION

A short story is a work of fiction that is much shorter

than a novel that focuses its attention on several

characters with the form of a compressed genre,

achieving a focus, giving insight by the narration

conveyed (Pugh, 2014). Short stories present a

variety of social, cultural, educational, economic,

political, and so on. Short stories can be used as

material for language teachers, while researchers can

make short stories as interesting and challenging

research objects. Short stories with the theme of

culture display cultural phenomena and changes that

occur in society.

Short stories can be delivered through the use of

printed and electronic media. The media as a tool of

delivering information has an important role (Ahlers,

2006). It is said so, because the media is a dominant

consumer strategy or more widely used to obtain

information. he printed media which is the source of

this research data is Republika. Republika is an

Islamic-based daily newspaper founded on January

4, 1993 and is the first newspaper for the Muslim

community in Indonesia. Republika has a special

rubric that contains short stories sourced from

various writers both litterateurs, journalists, students,

and the public. There is one thing that is unique and

different in the Republika short story collection from

the short stories that appear in other newspapers. In

the Republika newspaper, short stories with the

themes of romance, family life, and social

environment more characterize the cultural identity

of its characters with Islamic values. In discussing

cultural identity, it is surely covers the scope of

class, gender, sexuality, age, ethnicity, race,

nationality, politics, morality, religion, and others.

Cultural identity is a social construction and can be

expressed through various forms of representation

that can be recognized by others so that the identity

can be interpreted through signs such as tastes,

beliefs, attitudes, lifestyles, and even political

involvement (Barker, 2014).

Regarding cultural identity agreed upon in the

short story, the researcher studies it using Norman

Fairclough's critical discourse analysis theory. The

researcher uses this theory because it can be critical

408

Febria, R., Muliastuti, L. and Emzir, .

Cultural Identity Representation in Short Story Collection on Media.

DOI: 10.5220/0008999704080415

In Proceedings of the International Conference on Education, Language and Society (ICELS 2019), pages 408-415

ISBN: 978-989-758-405-3

to dismantle the interests of analysis and also

because basically any short story is a discourse. In

the short story, discourse discusses in all aspects that

have relevance to discourse such as dialogue,

perspectives, attitudes, views, and tones. Words,

phrases, sentences, and grammar in short story can

be permitted the cultural identity conveyed by the

author.

2 LITERATURE REVIEW

Critical discourse analysis seeks to expose the

interests of what is in the text and also considers the

element of power in its analysis. In this case, every

discourse appears not seen as a natural, reasonable,

and neutral but it is a form of power struggle

(Erianto: 11).

An important part of critical discourse analysis

means looking at institutions, practices, culture,

language, and everything else. In this study,

researchers used a Norman Fairclough model of

critical discourse analysis. Fairclough divides

discourse analysis into three dimensions, namely

text, discourse practice, and sociocultural practice.

In the Fairclough model, the text is analyzed

linguistically by looking at lexical, semantics, and

sentence structure including coherence and

cohesion, how the words or sentences are combined

so as to form the understanding of all the analyzed

elements used to see three problems (Fairclough,

1995)

This study focuses on analyzing the short story

text with the first dimension analysis model, namely

text analysis. Text analysis Fairclough proposes

tools that have a linguistic background namely 1)

interactional control; 2) ethos (rhetoric); 3)

metaphors; 4) lexicals; 5) grammar. The terms

interactional control, ethos or identity, metaphor,

lexical, grammar as mentioned give insight into

ways to treat social events and relationships and also

construct certain versions of reality, identity, and

social relations (Fairclough, 1995). This is also in

line with the journals related to this research, it is

said that in exploring structures and themes, critical

discourse analysis as the main analytical lens

discusses the language found to analyze the

complexity of structure and lexical (Mora, 2006).

Critical discourse analysis in the context of

literature, in this case short stories, is an analysis that

requires critical language to discuss short stories that

are open for criticism of all kinds of theories and

approaches so that they can be explored, digested,

and enjoyed, so that literary works become public

commodities and not only consumption of literary

artists. Literary genre such as fiction, as part of the

genre as a whole, is new developments in the

analysis of critical discourse on the emphasis of

identity politics (Ulinnuha, Roma., Wening

Udasmoro., 2013). In analyzing cultural identity in a

short story, it will criticize cultural practices in

relation to power. Cultural studies must be able to

explore how the power influences cultural practices.

In essence, literary works should be open to

criticism of all kinds of theories and approache.

Cultural identity is something that is not directly

formed, but a process that will never be finished,

always in the process and manifested in a

representation (Hall, 1990). Hall revealed there are

two ways of looking at cultural identity, namely

cultural identity as a stable form and cultural identity

as something that will continue to change. It can be

concluded that cultural identity is something that is

formed through a social process and is manifested in

a representation. In other words, the cultural identity

is an identity that is formed of social construction or

is formed of the culture around it.

Cultural identity can consist of various things

such as religion, heredity, color, language, discourse,

class, education, profession, skills, community,

family, activities, region, friends, clothing, political

attitudes, etc. (Holliday, 2010). It can also be

concluded that cultural identity is an identity formed

of social construction. It means that individual

identity is formed of the culture around him. The

scope of cultural identity includes class, gender,

sexuality, age, ethnic, nationality, political position

(on various issues), morality, religion, and others.

Short stories are works of fiction that are shorter

than novels that focus on a number of characters

with genre forms that are compressed, achieve a

focus, and provide insight by the narration delivered

(Pugh, 2014). It can be concluded that a short story

is a work of fiction with a concise and focused story

on a story or problem that is built by the story-

building elements and contains ideas to give a

certain motivational effect to the reader or the

audience.

3 RESEARCH METHOD

This research use qualitative method that provide the

latest update and information in order to give

contribution for development of science and it also

can be applied to various cases.

Qualitative research intends to understand the

phenomena about what is experienced by research

Cultural Identity Representation in Short Story Collection on Media

409

subjects such as behavior, perception, motivation,

action, etc. (Moleong, 2007). The method used

qualitative content analysis method. Qualitative

research with content analysis is based on the

consideration that the researcher intends to examine

and study more deeply about cultural identity using

Norman Fairclough's critical discourse analysis

theory.

Qualitatively, content analysis can involve a type

of analysis in which communication contents

(conversations, written texts, interviews,

photography, etc.) are categorized and classified.

The object of qualitative content analysis can be

recorded types of communication (interview

transcripts, discourse, observation protocols, video

tapes, documents, etc.) (Emzir, 2016). The analytical

method in this study uses one of the three

dimensions proposed by Norman Fairclough,

namely the level of text analysis. This method is

used to decipher content and analyze descriptively

text structure by looking at its constituent elements

such as lexical, sentences, grammar, and metaphor.

The researcher pay attention to the phenomenons

that occur in the community related to hot issues that

are being discussed, and associated with issues of

cultural identity. The data source of this research

was in the form of short stories in the Republika

newspaper which featured themes with current

issues related to culture that had been randomly

selected. After the data is collected, the next step is

to describe, analyze and interpret the data based on

critical discourse analysis techniques

4 RESULTS AND FINDINGS

a. Pergi ke Bukit [Going to the Hill]

This short story tells of a woman named Kayah who

was left by her husband when he went to earn a

living. Kayah's husband named Burhan did not

return and there was not information after leaving

for weeks to earn a living in a foreign country. Then

he also lost a child named Dali. Dali was found

dead buried by a landslide while digging a hole in a

gold mine. Dali, who is her only child, actually went

to the hill to look for new hope and change life for

the better as a worker in the gold mine than just

helping Kayah on a farm whose income was not

much. Although Kayah reluctantly, based on the

basis of his son's hard heart, Kayah allowed Dali to

leave. In the end Kayah had to accept the fact that

now she had lost her husband and child.

In this short story, the cultural identity of the

main figure in the short story named Kayah shows

the figure of a village woman whose daily work

plows the fields. It is marked by a text that shows

“Kayah telah menanami sepetak lahan ladangnya”

[Kayah has planted a plot of land]. Working plowing

fields is a reflection of the culture of rural

communities in managing their environment.

Regarding plowing the fields by using buffalo

provides information on how the knowledge of the

villagers interpreted their ideas in daily life which

indirectly spread animal fertilizer originating from

buffaloes to fertilize the rice fields. In accordance

with Hall's first perspective, it states that cultural

identity in individual (in this case is Kayah as rural

citizen) viewed as a history and cultural

representation of their origin. But in the end it will

cause a gap between an identities with another's.. In

line with the second Hall’s perspective, identifying

cultural identity is not only protecting the past but

also the future that can change from time to time.

Plowing fields is not longer cultivated in Kayah

village, but culture is being restored over time

because of the technology that has been developed.

It is illustrated in the text “ladang-ladang mulai

kehilangan penggarapnya” [the fields began to

merger]. Hereinafter referred to as the village

community including Kayah’s son named Dali did

not want to plow the fields with the reason to seek a

more useful life return to the past depicted in the text

“Semua orang pergi ke sana, Mak. Lihat saja rumah

si Toni, jadi bagus begitu sekarang, Mak tak ingin

rumah kita seperti itu?.” [Everybody goes there,

Mom. Just look at Toni's house, so it's great now,

Mom doesn't want our house like that?]. Identity as a

representation of Kayah independent woman is also

seen in the text “sementara itu, para perempuan

melakukan apa saja yang mereka bisa: memasak

untuk anak-anak dan orang-orang tua yang di

rumah; menggembalakan sapi atau kerbau piaraan

di ladang-ladang mereka yang terbengkalai.”

[Meanwhile, women do everything they can:

cooking for children and parents at home; herding

cattle or buffaloes in their abandoned fields].

The ideology set forth in the short story “Pergi

ke Bukit” [Going to the Hill] implies a condition

recently that many young people leave work as

farmers, whereas if they have land that is well

cultivated then the income earned is not inferior to

work in other sectors such as laborers and others.

The work of plowing the fields is the work of using

cow’s power in other words skillfully guiding cows

to flatten the fields. Currently, various cultural

competitions are being promoted by plowing fields

using cow. The traditional tool is just as fast as a

tractor from which a cow guide can be skilled and

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master the technique of guiding a pair of cows.

Plowing fields by using cows also has advantages

compared to tractors because using these traditional

tools can reach deeper to melt cultivated fields or

reach plots of land that are narrowly reached by

tractors.

Dali, who was told so insistently want to make

money outside of his village, is a portrait of young

people who have the desire to make money in other

countries. It is not merely want to get more money,

but there are some motivating things behind it. The

main thing is to want to try a new experience.

Getting to know a new culture will open eyes

because there are many things that can be learned.

Not only adapting to new cultures but also being

able to socialize with the environment and new

people. The condition of Dali who wants to work in

another place and left the job of plowing the fields

on the grounds that he has left behind the tools of

plowing the existing fields is a condition of

modernity which has favored reason as progress in

knowledge and society. Furthermore, the ideology of

the representation of cultural identity that can be

concluded from this short story about Kayah as a

figure of an independent woman who can work to

meet the needs of her household but still do her

nature as a mother who takes care of the household.

When the text constructs the position of the subject

for independent women are not only represent that

this position is static. In changing the representation

of mothers / women in contemporary culture there is

a possibility of the emergence of new

representations in the form of independent mothers /

women who are not idealized as a home figure

whose only takes care of children but supports

autonomy and work.

b. Haji Manap [Hajj Manap's]

Hajj Manap's short story tells about the main

character named Dul Karim, a boy who just

graduated from MTS (Islamic Junior High School).

Dul Karim lived together with his mother in a salt

field hut since leaving his father named Hajj Manap

who is also a famous salt farmer in his village.

However, because there was a group of villagers

who were provoked by someone who felt competed

to have conspired with several residents and a

woman who was threatened to take part in the

drama of the Hajj Manap murder. As a result, Hajj

Manap died tragically because he was killed due to

rape.

Hajj Manap's short story shows the cultural

identity of Javanese people who live in the village.

This is indicated by the use of texts in words such as

“caping, huts, salt farmers, martial arts, boarding

house, etc.” In the short story a child figure, Dul

Karim, is used who uses caping for his daily salt

farming. Caping is the result of Javanese culture that

characterizes farmers to protect their heads from the

sun when they go to their fields. Caping is a kind of

cone-shaped hat which is generally made of woven

bamboo, pandan leaves, or coconut leaves. This

identity reflects the historical experience and

cultural codes created that do not change at any time

as a rural farmer. Next is about the family of Hajj

Manap who lives in a hut. As it is known that

agriculture is one sector that is vulnerable to climate

change. But the family life of Hajj Manap can be

said to be able to adapt to the environment because it

is seen from the hut that is still functioning properly.

Many salt farmers have collapsed huts because they

are not functioning properly.

Cultural identity in the form of religion in the

short story was also conveyed through the text of

Hajj Manap's advice to Dul Karim to invite Allah to

give thanks to the wind that moves the windmill.

This is illustrated in the text “Allah yang

menciptakannya, makanya kita tak boleh lupa

bersyukur” [Allah created it, so we must not forget

to be grateful]. The quote above shows the identity

of Hajj Manap as a Muslim. Allah was created the

heavens and the earth and everything in them. As

Allah commanded humans in the Qur'an to give

thanks him. In accordance with Surah Al-Baqarah:

152 which means “remember me then I will

remember you. Be thankful to me and do not deny

(Al-Baqarah: 152). Identity as a Muslim is also

illustrated in the short story text using the word

“mondok” [boarding house] in the pesantren namely

MTS (Islamic Junior High School) where Dul Karim

received education.

Furthermore, it was conveyed in the text that

Hajj Manap had kanuragan science (martial arts).

Kanuragan is a science that functions to defend

itself supernaturally. It is also said this science has

the ability to be immune to attacks. There is a

contention here that people who have kanuragan

should be immune but can actually be killed.

Kanuragan science as the identity of a person who

has power in the supernatural field apparently is not

the subject of discussion. But because what is

conveyed in this short story is that Hajj Manap is a

good person, then of course the knowledge is used

for something good too. When he is attacked by

people who are not known because the problem is of

course he is not arbitrary to use his power to fight

these people. Weak representation of women is also

illustrated by the figure of the woman in this short

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story, namely Dul Karim's mother who must accept

the fact that her husband was slandered and Mba Sri

who was threatened by the village head to be willing

to be part of the drama of the Hajj Manap murder.

This was marked in the text “Mbak Sri menemui ibu

Dul Karim dan meminta maaf sambil menangis,

katanya, Pak Kades akan membunuhnya bila ia

tidak mau ikut dalam skenario pembunuhan Haji

Manap” [Mbak Sri met Dul Karim's mother and

apologized while crying, he said, the village head

would kill him if he did not want to participate in the

scenario of the Hajj Manap murder]. After that

Mbak Sri disappeared and Dul Karim's mother

became sick.

The ideology contained in the short story of Hajj

Manap about the representation of rural

communities about family and kinship created by a

sense of togetherness and suffering. Dul Karim is

described as a child who is obedient and devoted to

his parents because he is willing to work hard to

help his mother for the necessities of life. Illustrated

ideology regarding the political identity contained in

the text. The representation of political identity can

be seen from the killing of Hajj Manap because he

will forward as candidate in the head village election

so that it becomes a threat to his opponent Pak

Kades who will also forward the next election. It can

be said that the political representation conveyed in

the short story text is a condition that is truly fateful

because anyone can use all means even though

heinous to fight his rivals.

The political representation that illustrates this

short story reflects the current era in which many

countries discuss political and government

experiencing conflicts related to political interests

regarding injustice, opposition and partiality. The

analyzed text shows that the death of Hajj Manap

after the conspiracy occurred between the figures

told. Another ideology that can be illustrated from

the short story of Hajj Manap is related to the

representation of cultural identity regarding sex and

gender. It can be seen from the figures of Dul

Karim’s mother and Mba Sri who have become a

subordination of male power. Sex is body biology

and gender is an agreement and cultural practice

related to the social construction of men, women and

their social relations. Furthermore, it is the

discussion of gender political and cultural practices

that are the source of women's inequality. Through

short story text, conveyed that Mba Sri claimed a

weak representation of women. With the threat of

being killed by the head of village to be willing to be

part of the Hajj Manap murder scenario by claiming

to have been raped by Hajj Manap.

c. Surga di Formosa [Heaven in Formosa]

Heaven in Formosa tells the story of a migrant

worker named Nana who tried her fortune abroad,

namely in the land of Formosa, Taiwan. In hopes of

a large salary she came without knowing what she

would do there. When she found out what was done

was to become a personal nurse of a patient in a

hospital, he could not help trying to live it. However,

it causes feelings of envy in the patient's old nurse.

When Nana starts working and is supervised by an

old patient former nurse, the patient accidentally

removes the wrapper of his hand which in turn is

fateful to the patient due to his abnormal motor

members. As a result of this incident caused anger

for Mrs. Ma the wife of the patient. Nana was

immediately expelled because it was considered

harmful to patients who had to be rushed

immediately to the ICU. Even then returned to MR.

Chen is a labor supplier to help her back.

Heaven's short story in Formosa represents

cultural identity in the form of cultural identity

which can be seen from the title of this short story

itself. The title “Surga di Formosa” [Heaven in

Formosa] as a metaphor that displays all the beauty

and enjoyment of a country that is well-known by

the term Formosa which means beautiful island in

Taiwan. Taiwan's cultural identity is also reflected in

the Buddhist religion which is the majority religious

identity in Taiwan when the text mentions the place

where the employer's main character's hospital is

treated. Furthermore, the identity of Taiwan is also

drawn from the language contained in the name

written in the text, namely “MR. Chen” which is the

origin of the name of Mandarin which is the national

language of the country. Cultural identity of

Indonesian culture, namely as TKI, is also evident

from the text presented which is the purpose of this

story. Nana's cultural identity as a patient and

sincere young woman is reflected in the text

“tanganku merogoh ke dalam tas, kuraih telepon

genggam yang hanya memiliki tiga fungsi,

menelepon, mengirim SMS, dan mengajarkan

keikhlasan” [my hands reach into my bag, I pick up

a cell phone that only has three functions, call, send

SMS, and teach sincerity].

The ideology conveyed from the title represents

that Taiwan is a beautiful country and is an

opportunity for foreign workers to find a decent life

there, although in the end what they get is not as

beautiful as imagined. Regarding the problem of

imigrant workers who work abroad is a matter of

representation of cultural identity. From year to year

with the large number of migrant workers sent

abroad, the trust for foreigners in knowing Indonesia

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in terms of the home industry. In this case, first, TKI

shows that they are lowly workers, whose work is

not favored at all by the foreign community. Second,

TKI come from low to medium economies or with

economic conditions below them. Third, migrant

workers are categorized as workers who have

minimal skills but can be obedient and diligent

because of the conditions of those who need jobs. It

makes TKI the identity of the Indonesian people. It

also leads to cultural politics. TKI as a

representation of Indonesian identity as stated in

Hall's point of view that representation is not only an

object but also related to the politics. The increasing

in the economy abroad, of course also accompanied

by an increase in welfare as well as the quality of

life of the people. As a result, the need for a small

industrial workforce is growing rapidly and is not

fully met. This is due to the high standard of local

community salaries and also the increasing prestige

that occurs in young people abroad.

On this basis open opportunities for the entry of

foreign workers including Indonesia. Even now the

Indonesian government itself is increasing

cooperation marked by an increase in the number of

migrant workers because of the large number of

enthusiasts and requests. The government is

represented negatively because there is a visible

marginalization strategy in employing migrant

workers. This is a sign that the Indonesian

government is unable to work its people even though

it has a lot of human resources. Indirectly this gives

rise to an interpretation that Indonesia is a poor

country, lacking jobs and the inability to utilize its

human resources to develop its own country by

working in its own country. Furthermore, the short

story represents the social cultural identity of women

who are patient and sincere. This illustrates a

condition that women who remain strong despite

trials so heavy befall him.

d. Sore Sebelum Kenduri [The Evening before

Kenduri]

This short story tells about the atmosphere of

festivity in a village in Aceh province. It told about

Kak Puteh who will hold his son's party.

Communities gather unpaid to prepare all their

festivals. Begin with making food to preparation of

the altar. In his busy preparing for the feast, the

conversation was about Kak Nun who was married

to Nyak Sukri. Nyak Sukri’s mother is reportedly not

accepting Kak Nun because of a widow who has

same age with her. It turns out that this matter

reached the ears of Kak Nun. Kak Na, who was a

suspect in spreading the news, was finally met by

Kak Nun when the festivity was underway which

eventually caused a commotion.

Kenduri is a form of celebration which is the

identity of Indonesian people which means a

banquet to commemorate an event that has existed

since before the entry of religion into the

archipelago. Including in Aceh, based on the

background referred to by the writer, the feast held

at this wedding uses Acehnese customs. This is

written in the short story text “ada bergoni daun ubi

yang akan digunakan untuk kenduri.” [There are

sacks of tuber leaves which will be used for

Kenduri]." Kenduri is a cultural identity of the

Indonesian people as a historical and cultural

representation of the region of origin. Aceh people

are also known to be very proud of their Muslim

identity. So that everything they do does not rule out

Islamic theory, so that the customs and cultural

traditions that are held are always flavored with

Islamic values. This is indicated by a text describing

“orang mengaji dan masjid yang dijadikan tempat

mengaji.” [People are reciting the Al-quran and the

mosque which is used as a place to reciting the Al-

quran].

Furthermore, the identity as an Islamic culture is

also illustrated from the text that mentions “remaja

perempuan berdiri di belakang meja prasmanan

yang disediakan untuk tamu perempuan, dan remaja

pria berada di belakang meja prasmanan yang

disediakan untuk tamu laki-laki, mereka memakai

baju batik dan bertugas melayani tamu laki-laki.”

[Young women at the buffet back table provided for

female guests, and young men at the buffet back

table provided for male guests, they wear batik

clothes and serve guests] means that prove women

and men according to their sex and according to

their muhrim. Then the text quoted “menahan diri

dan menyelesaikan masalah di masjid, di depan

para tetua kampung untuk mencari keadilan, di

mana pihak yang bersalah diharuskan membayar

denda atau sekadar meminta maaf pada pihak yang

lain” [refrain yourself and resolving problems in the

mosque, in front of village elders to seek justice,

where parties are required to pay fines or apologize

on the other side].

In the short story also mentioned about batik.

Batik is an Indonesian identity. Batik is still

represented as a legacy of Indonesia's ancestors

which still exists today. This is illustrated in the text

which states about “serombongan murid taman

kanak-kanak yang sudah berhias dan dipakaikan

baju adat mulai menari ranup lampuan di depan

rumah, menyambut sang mempelai perempuan.” [A

group of kindergarten students who have been

Cultural Identity Representation in Short Story Collection on Media

413

decorated and dressed in traditional clothes start

dancing lupuan dance in front of the house,

welcoming the bride]. Ranup Lumpuan dance is a

traditional Acehnese dance which is a welcoming

dance or danced at traditional ceremonies or

marriage events. This dance is synonymous with

betel. This dance has a value and meaning in the

form of a symbol of brotherhood between

communities. The traditional clothes in this dance

are traditional Acehnese clothes, usually in the form

of long-sleeved shirts or long-sleeved pants, using

Acehnese cloth at the waist and wearing a headdress

adorned with flowers.

The representation of the cultural identity of

rural communities is reflected in the family and

kinship system created by a high sense of

togetherness. Togetherness in the form of work they

do more closely than urban communities. Rural

communities find it easier to form families and form

tolerance among themselves, so the system helps in

preparing festivity reflects a condition as conveyed

by the first Hall's perspective on a static culture that

reflects an identity that will not change until old

because it occurs downward hereditary.

Furthermore, in a culture of gathering among fellow

Indonesian people, it represents the social conditions

of the community in general so that sometimes a

conversation arises to tell each other about the pros

and cons of others. So from here an ideology is

drawn that leads to racism that occurs between

figures who are fighting for arguing over the age

issue. Racism is a view of the views shared by

people who reject or dislike a group of people.

Racism is not only a matter of race, skin color,

gender but also concerns the degree and age.

A cultural identity that is displayed in the

kenduri ceremony and activities before the kenduri

is that people cook together and help each other and

traditional clothes and dances represent Indonesian

culture which is rich in diversity. Indonesian society

has a culture of mutual cooperation that has been

entrenched and is an original institution in

community development, although there is an

element of telling each other with all the good and

bad that can be a lesson for us together. Many

positive values can be taken, with mutual

cooperation can be said to be a place of friendship

between citizens to reduce social inequality.

Furthermore, the activity receiving guests with a

dance reflecting Indonesian culture that is

welcoming and has special characteristics.

Described by today’s life, many young people lost

their lives mutual cooperation due to the

globalization effects.

5 CONCLUSIONS

It can be concluded that from the four short stories

displayed in the Republika newspaper namely Pergi

ke Bukit, Haji Manap, Surga di Formosa, and Sore

Sebelum Kenduri contains elements of cultural

identity representation. There are issues of cultural

identity that are represented through text by looking

at lexical and grammar. Based on the findings, it can

be concluded that the study of the representation of

cultural identity can dismantle ideologies and hidden

aspects in the short text by looking at the linguistic

elements through the language structure used. The

representation of cultural identity can be seen from

politics, social, culture, sex, gender, age, religion,

and economy. In accordance with the vision and

mission of the Republika whose ideology is

cosmopolitan Islam, it is seen that the works

displayed are aesthetically and thematically

containing elements of Islamic teachings. In issues

of identity, the ideology contained in the short story

text is expected to build a just, democratic, and

religious society and be critical and appreciative of

various forms of new cultural expressions that

develop in the community.

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