Good news comes from three undergraduate students in Cultural Anthropology at the Faculty of Humanities, UGM, who achieved a proud accomplishment at the 2026 National Excellence Competition (NEC). The NEC was organized by Eduhub Incubator in collaboration with Mataram University. The competition took place on May 9–10, 2026, at the Faculty of Agriculture, Mataram University, Lombok, West Nusa Tenggara. The team, consisting of Dinaesy Fadillah Hidayat, Aly Aydeed, and Nadila Aryani Az-Zalfa, won a Gold Medal in the Tourism and Creative Economy Research Essay category under the guidance of Agus Indiyanto, S.Sos., M.Si.

The competition’s theme was “Integrating Critical Thinking, Social Innovation, and Sustainable Entrepreneurial Capabilities within the Framework of Inclusive Development and Achieving the SDGs in Indonesia.” In their paper, the team addressed the issue of event management and tourism waste in Yogyakarta, which is still considered a challenge in supporting sustainable tourism.

As a solution, the team proposed an innovation in the form of a circular economy-based event management agency. This concept is designed to integrate event management with waste reduction and reuse systems, thereby creating a more environmentally friendly event ecosystem while supporting the creative economy sector in a sustainable manner.

It is hoped that this achievement will motivate other students to remain critical of phenomena occurring in society, to present innovative ideas, and to contribute to addressing various social issues through research and academic work that has a positive impact on the community.

Author: Dewi W – adapted from a report by Dinaesy Fadillah Hidayat

Photo: Dinaesy Fadillah Hidayat et al.

Yogyakarta, May 16, 2026 – At Pondok A. Salam Kalimasada in Pakem, Sleman, Yogyakarta, a new chapter of Matragama became more than merely an organizational agenda. It transformed into a gathering space for people who believe that literature still needs to be nurtured collectively. Since 6:00 PM WIB, people arrived one by one, bringing voices, stories, laughter, and memories. They sat on woven mats in the cold night air, while the dim light in the corner of the lodge made every conversation feel more intimate. The event was attended by the extended Matragama family from various generations, doctoral students of Humanities Studies, and invited guests from Middle Eastern Cultural Studies, American Studies, Linguistics, History, Anthropology, and various circles within the Faculty of Cultural Sciences at UGM.

Since its establishment in 2022 under the leadership of Billy, Matragama has continued moving forward through a relay of generations. Leadership was then continued by Awan in the second generation, and now enters a new phase with Brian steering the third generation. That evening marked a sign that the relay had not stopped. Amid the cold air of Pakem and the warmth of conversations beginning to grow, Matragama seemed to be rediscovering its flame.

The head of Matragama, Giandra Febrian Haidar, opened the event in a calm yet confident tone. In his remarks, he expressed hope that literature would not remain confined to classrooms alone, but would also grow in gathering spaces, through long nights, and among people who still wish to listen to one another.

The Head of UGM’s Master’s Program in Literature, Aprinus Salam, was also present and delivered warm remarks. Before the students and invited guests, he emphasized the importance of organizing and building communities as part of intellectual and cultural processes. According to him, literature cannot live in isolation. It grows through encounters, conversations, and collective work. Aprinus also stated that Pondok A. Salam Kalimasada could serve as a venue for literary and artistic activities—an open house for anyone wishing to keep the pulse of culture alive.

After the opening session, warmly guided by Pute as the host, poem after poem began to be recited. Short stories were brought to life through voices. Under the theme Little Candles at the Foot of Merapi, moments of silence felt deeply meaningful, as though everyone was gathering something from within themselves. The readers appeared one after another: M. Iqbal Saputra, Romzul Falah, Awabeen Samsuding, Ella Manikam, Nuzul Ilmiawan, Islahudin Muhammad, Khatibul Umam, and several invited guests. They did not merely read poetry, but also shared anxieties and inner experiences with the audience.

At times, the sound of crickets slipped between the poetry readings. Some listeners bowed their heads in silence as the poems were recited. Then a light drizzle fell gently, as though helping preserve the calm and warmth of the night. As the rain grew heavier, some participants slowly moved to the terrace and inside the lodge while continuing to listen attentively. Words continued floating through the night air, mingling with the cold winds from the slopes of Mount Merapi and the aroma of coffee and boiled soybeans wafting from the lodge.

In between sessions, M. Iqbal Saputra, a committee member from the technical division, shared his reflections on the importance of literary appreciation nights such as this. According to him, events like the launch of Matragama are something that should exist amidst the turbulence of changing times. He said that poetry, storytelling, and even simple discussions are efforts to become whole human beings again—to see life from various perspectives and then determine one’s path, whether through writing, action, or perhaps simply through a smile.

One of the evening’s most captivating moments came through a dramatic reading by Luthfi, a doctoral student in Humanities at UGM. The dramatic performance transformed the text from mere writing into a moving body, a pulsating voice, and emotions vividly alive before the audience’s eyes. The invited guests were swept into the intimate yet energetic atmosphere.

In the middle of the appreciation night, Rini Febriani Hauri read her short story titled The Three Deaths of Dayang Temulun in a calm and rhythmic voice. The climax of the event came when Rini’s short story was discussed collectively. The discussion was moderated by Giandra, featuring Ricky Yudhistira Nasution, a doctoral student in Humanities at UGM, as the speaker. The short story, which won Second Place in the 2025 International HB Jassin Award, was explored through the lens of magical realism—a landscape where bodies, earth, trees, mist, and memories coexist without rigid boundaries between the real and the supernatural. The discussion unfolded warmly. It examined how literature operates within collective memory, myth, the body, and human history. Participants listened enthusiastically; some remained silent in contemplation, while others immersed themselves in endless interpretive possibilities.

The night grew later, yet no one truly wished to leave. After the entire series of events concluded, the atmosphere became more relaxed. Some people sang together, while others chatted freely, joked, and shared long laughter. Some sat in circles discussing books and literature, while others simply enjoyed the night while exchanging unfinished life stories beyond the formal forum. It was there that Matragama truly felt alive—not in banners, event schedules, or ceremonial formalities, but in encounters and conversations that continued glowing deep into the night.

Several invited guests from various departments and communities within UGM’s Faculty of Cultural Sciences also shared reflections and hopes for Matragama. Representatives from Middle Eastern Cultural Studies, American Studies, Linguistics, History, and Anthropology expressed hopes that inter-organizational bonds would continue warmly. They also wished for Matragama to have a long life and remain consistent as a shared space for nurturing literature, art, and culture.

At the foot of Merapi that night, literature appeared like little candles—not grand, but enough to keep the warmth of encounters and conversations alive. The drizzle still fell softly as people slowly began leaving Pondok Kalimasada one by one.

Author: Rini Febriani Hauri

Students from the Class of 2025 of the Undergraduate Archaeology Study Program, Department of Archaeology, Faculty of Cultural Sciences, Universitas Gadjah Mada conducted a field study for the Archaeological Ethics and Policy course on May 13, 2026, at Barong Temple and Dawangsari Stupa. The activity was guided by Dr. Fahmi Prihantoro, S.S., M.A. as part of a direct learning experience designed to introduce students to the practical implementation of archaeological ethics and cultural heritage preservation policies. During the field study, students observed the condition of the sites, the management of the heritage area, and the restoration processes that had been carried out on the cultural properties. Through on-site explanations and discussions, students were encouraged to understand that heritage preservation involves not only technical restoration work, but also ethical considerations related to historical values, cultural significance, and the long-term sustainability of archaeological sites.

This field study became an important opportunity for students to connect theoretical knowledge from the classroom with real practices of cultural heritage management in the field. In addition to deepening their understanding of ethics in archaeological research and preservation, the activity also encouraged students to become more aware of the various challenges involved in protecting cultural heritage sites, ranging from conservation issues to their role and utilization within society. Through this experience, students are expected to gain a broader perspective that archaeology is not only concerned with studying the past, but also plays a significant role in preserving cultural identity and safeguarding Indonesia’s historical heritage for future generations.

[Archeology, Muhammad Irsyad]

During the final meeting of the first half of the Postcolonialism course, students of the Master’s Program in Literature at Universitas Gadjah Mada had the opportunity to attend a guest lecture titled Baltic Postcolonialism, delivered by Dr. Irma Budginaitė-Mačkinė, Associate Professor of Sociology at Vilnius University, Lithuania. Dr. Irma visited Indonesia as part of a research mobility scheme funded by Project MARS: Non-Western Migration from Global Perspectives.

The lecture was organized by Dr. Arifah Arum Candra Hayuningsih, the lecturer responsible for the first half of the Postcolonialism course. The guest lecture for the Master’s Program in Literature was held on Monday (27/4/2026) at Soegondo Building Room 224, Faculty of Cultural Sciences, Universitas Gadjah Mada.

Postcolonialism is one of the compulsory courses designed to provide students with an understanding of the dynamics of colonialism and its impacts on various aspects of life, including language, literature, economics, politics, and culture. The course does not only focus on countries in Asia and Africa, but also covers other regions such as the Caribbean, Kenya, India, Vietnam, and Eastern Europe, including Lithuania, which experienced forms of domination different from classical colonialism.

These diverse colonial experiences gave rise to postcolonial thinkers who sought to critique and deconstruct colonial hegemony through reflective and critical ideas. Figures such as Aimé Césaire, Albert Memmi, Frantz Fanon, Ngũgĩ wa Thiong’o, Trinh T. Minh-ha, Chandra Talpade Mohanty, and Édouard Glissant contributed diverse perspectives in understanding colonialism and the process of decolonization.

In her presentation, the academic, whose interdisciplinary background spans political science and sociology, highlighted Lithuania’s ambiguous position within postcolonial studies, particularly in the post-Soviet context. To understand this ambiguity, Lithuania must be viewed within a post-imperial framework, as a country transitioning from the rule of the Russian Empire and later the Soviet Union into the post-Soviet era. Lithuania cannot easily be categorized as a “colonized” nation in the classical colonial sense, yet it still experienced forms of colonial-like domination.

Geographically, Lithuania covers an area of approximately 65,300 km², roughly half the size of Java Island, with a population of around 2.9 million people, comparable to the population of Yogyakarta City. Its national language, Lithuanian, belongs to the Baltic branch of the Indo-European language family and remains an important part of the country’s national identity despite historical pressures.

Historically, Lithuania was once part of a political union through the Polish–Lithuanian Commonwealth in 1569. However, in 1795, the country lost its sovereignty and became part of the Russian Empire. Since then, various policies demonstrated that the domination imposed upon Lithuania was neither simple nor singular, but systematic and complex.

During her presentation, the sociologist, who has conducted scientific research for more than a decade, also discussed the perspective of historian Darius Staliūnas, who described Russian domination in Lithuania as extending into many aspects of life. Politically, Lithuania was placed under external control that restricted national sovereignty. Socially, repression in the form of censorship and limitations on freedom became part of the people’s lived experience. Economically, exploitation and the redirection of economic orientation served the interests of the imperial center.

In the spheres of culture, language, and religion, this domination manifested through policies promoting Russification. The Russian government promoted Orthodox Christianity, limited the influence of the Catholic Church, and at one point prohibited the use of the Latin alphabet. These policies reflected systematic attempts to displace Lithuania’s local identity. Furthermore, education and knowledge were also used as instruments of control to shape public ways of thinking according to the interests of those in power.

As a response to these pressures, Lithuanians demonstrated various forms of resistance, one of which was large-scale migration. Between 1865 and 1915, around 700,000 Lithuanians left their country and migrated to regions such as the United States, the United Kingdom, Canada, Brazil, Argentina, and Germany. This migration can be understood as an indirect form of resistance against the domination they experienced.

Following the collapse of the Soviet Union, Lithuania entered a post-Soviet transition phase marked by the restoration of political independence in 1990 and the end of direct external control. Nevertheless, the effects of previous domination continue to be felt today. Like many other Eastern European countries, Lithuania faces challenges as a relatively less-developed nation that is not yet fully modernized and is still striving to catch up with Western countries.

Therefore, Lithuania’s experience demonstrates that colonialism does not always take the form of explicit geographical occupation, but can also be recognized through complex and layered power relations. This ambiguity makes Lithuania a compelling case in postcolonial studies, while also expanding the scope of postcolonial analysis beyond the Global South.

[Magister Sastra, Selvia Parwati Putri]

The Archaeology Student Association (HIMA) of the Faculty of Cultural Sciences at Universitas Gadjah Mada took part in a social service activity organized by the Perkumpulan Ahli Arkeologi Indonesia (IAAI) to celebrate its 50th anniversary. The activity involved planting 100 bamboo seedlings in the area surrounding Candi Morangan, specifically along the Gendol River embankment and Embung Tiban in Sindumartani Village, Ngemplak District, Sleman Regency. Held on April 19, 2026, the program began with an opening session and remarks, followed by documentation and the bamboo planting activity at the site. This activity was carried out through collaboration between IAAI Central, IAAI Regional Commission of Yogyakarta–Central Java, the Cultural Heritage Preservation Office of Yogyakarta, Komunitas Kandang Kebo, Yayasan Hutan Biru, the Sindumartani Village administration, and HIMA. The involvement of HIMA in this activity reflects the active role of students in supporting environmental preservation and the protection of cultural heritage sites.

[Archeology, Jovinka Aldinova Kiranamurti]

Credit Photo : IAAI