CHAPTER I
INTRODUCTION
A. Introduction
In the foreseeable future, advancement in all parts of life will need people continuing to
better their talents via study. Various types of educational institutions have sprouted up,
providing the population with a variety of options. Students or students from different cultures
may be able to study together in the places they visit.
Despite the fact that the likelihood of culture shock is rising in Indonesia, there is little
interest in exploring culture shock in Indonesian literature.
Deddy Mulyana defines cultural shock as a conflict of views induced by the use of
perceptions based on internal elements (cultural values) that the individual in question has learnt
in a new setting with distinct cultural values that he does not yet grasp.
"The new world creates demands for which we don't know the correct reaction," says Nolan,
"and the response we offer does not yield the expected results." Smith and Bond also provide a
more detailed explanation of the issues that arise as a result of a/l displacement, including:
separation from previous supportive networks, climate differences, increasing health problems,
material and technical resource changes, a lack of information about daily routines, and other
factors.
In comparison to other organisms, humans are inherently the most clever and quick to adapt
to new situations. Humans, on the other hand, require a suitable time span to align themselves
with all of these new items.
Humans known as zone politicians will be unable to live without the assistance of others
around them. Humans, too, require acknowledgement from others around them in order to exist.
Of course, a system of cultural values will be used in the form of public relations. Where culture
is utilized as a foundation for particular societies to build connection and mutual peace.
Cultural shock, as a social phenomena, can be experienced by anyone who is unable to place
himself or herself in relation to the new culture around him.
CHAPTER II
DISCUSSION
A. Definition
The existence of ethnic variety does not exclude the potential of inter-ethnic social contact,
from inter-ethnic interactions leading to social processes (Rahman, 2017). Acculturation is one
of the outcomes of social contact. Acculturation refers to immigrants' acceptance of the host
society's cultural values, customs, and norms. According to Ward, C., and Geeraert, N. (2016),
acculturation is a critical component and the initial step of immigrant integration in the host
society. Acculturation, according to Awad, G. H et al. (2013), is a cultural transformation
generated by the encounter of two or more cultural systems.
According to Berry, JW (2019), acculturation is the process of adjusting to a dominant host
culture that is different from the ethnic or national culture of origin.
Sukarame) is a sub-district of the Indonesian city of Palembang, South Sumatra. This subdistrict is located to Banyuasin Regency and serves as a link between South Sumatra and Jambi.
The Sultan Mahmud Badaruddin II International Airport is also located in this area.
B. Javanese and palembangnese (malay) difference culture
a. Malam Berinai, or Midodareni in Javanese, is a ritual held in Palembang Malay tradition
as a modest indicator that the bride would officially become someone's wife.
b. In Malay culture, there is a tradition known as nasi hadap hadapan that is commonly
performed at large occasions such as weddings when the entire family comes and eats
from one location; in Javanese culture, it is also known as riungan.
c. Unduh Mantu is a Javanese cultural word that refers to a set of Javanese traditional
wedding rites. The celebration took place in the bride's neighborhood after the wedding
reception had concluded. Unduh Mantu literally means "selecting/selecting the son-inlaw." It is known as merisik in Malay culture.
d. Peningset is also known as Pinang in Malay. When the wedding day approaches, this
procession is carried out to seek consent from the bride's and groom's parents.
e. Tarub is a word used in Javanese to describe a person. Tarub is a tent decorating
installation with tratags and decorations made of young coconut leaves strung together at
the entrance. This procession indicates that the family is planning a wedding.
Because of the frequent interaction between two people and the rising number of individuals
marrying between the two ethnicities, cultural acculturation develops in the Javanese and Malay
ethnicities in Kisaran. As a result, acculturation continues to occur indirectly as a result of the
link that exists between the two concepts.
CONCLUSION
According to the above remark, there is little variation between Javanese and Malay
traditions. The set of acculturation stages begins with knowing other cultures, specifically
Javanese and Malay civilizations.
The final level is the implementation stage, which combines two cultures into one tradition
without losing one of them. The steps of the implementation process may be viewed in the
implementation series that begins here.
REFERENCES
Rahman, F. (2017, Desember). Penerjemahan Sastra dan Transformasi Budaya. In Conference:
The 2nd Annual Seminar on English Language Studies at: Aula Mattulada FIB UNHAS,
Makassar-IndonesiaVolume (Vol. 1).
Berry, JW (2019). Akulturasi: Perjalanan pribadi lintas budaya. Pers Universitas Cambridge.
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