Location and respondents are selected purposively. There are 18 respondents involved, including 6 shrimp farmers, 8 wholesellers and 4 market sellers. The location of this research consisted of 4 districts, namely Sayung districts, Karangtengah districts, Bonang districts and Wedung districts, and also some markets such as Sayung Market and Kobong Market. The selection of respondents using the snowball techniqu. The location selection was done purposively. The research method and data collection in this research is a survey method with descriptive analysis both qualitatively and quantitatively. Analysing on marketing efficiency of vanname shrimp consists analysing marketing channel, marketing margin and farmer’s share hopefully, by that, small-scale farmers start to consider more efficient marketing. Most of the vanname shrimp cultivation activities are still carried out by small farmers, that only known as the price taker. How can the data analysis process be operated? This paper will attempt to answer and describe the parts (1) understanding the meaning of data analysis, (2) analysis when collecting data (3) data reduction (4) data presentation (5) drawing conclusions and verification.ĭemak Regency has potential in vanname shrimp cultivation, due to the length of its coastal line which is 72,14 kilometres with 7.945,97 ha.One of the commodities cultivated in Demak Regency is vanname shrimp. The process of occurrence in qualitative research is very dependent on the complexity of the problems to be answered and the sharpness of the researchers' traceability in making comparisons during the data collection process. The process, not once, but interacts back and forth. It may take the form of sketches, synopsis, matrices, and other forms it is very necessary to facilitate the explanation and affirmation of conclusions. Data reduction results are processed in such a way as to look more fully in their figure. Data reduction is an attempt to deduce data, then sorting through data in certain conceptual units, certain categories, and certain themes. For example, in wayang performances, the Petruk character claims to have a car or cellphone, even though these two objects certainly did not exist in the wayang era back then.Data collection is interactive with data analysis, data collection is an integral part of data analysis activities. But this seems to have become a normal thing and is not a problem. In conversations between panakawans, it is common for the language and terms they use to be modern terms that are not in accordance with their era. For example, when Bimasena has to face Shakuni in the Baratayuda war, Semar comes up to inform him of Shakuni's weakness. Apart from being comforters and advisers, they sometimes also act as helpers to their masters in times of adversity. Their behavior and speech typically invite laughter from the audience. The most distinctive thing about the existence of panakawan is they act as a group that spreads humour in the story. In fact, they often act as advisors to their masters. The point is that the panakawans are not just mere servants or followers, but they also understand what is happening to their masters. The term panakawan comes from the word pana which means 'understand', and kawan which means 'friend'. The panakawan characters are generally much-loved by audiences who attend wayang plays in Indonesia and their appearance in the plays is usually greeted with laughter and anticipation. Similar characters appear in other Indonesian wayang and theatrical traditions, including those of Bali and Sunda, under different names. The panakawan always appear in the second act of a wayang performance – pathet sanga – as servants to the hero of the story regardless of who that hero is.

Petruk is portrayed as tall and gangling with a long nose, Gareng as short with a club foot and Bagong as obese. His three companions are his adopted sons, given to Semar as votaries by their parents. In Javanese mythology, deities can only manifest themselves as ugly or otherwise unprepossessing humans, and so Semar is always portrayed as short and fat with a pug nose and a dangling hernia. Semar is the personification of a deity, sometimes said to be the dhanyang or guardian spirit of the island of Java. There are four of them – Semar (also known as Ki Lurah Semar), Petruk, Gareng and Bagong. In Javanese wayang (shadow puppets), the panakawan or panakavan ( phanakavhan) are the clown servants of the hero. Panakawans ( right) accompanied their masters in a traditional Wayang Wong theater performance in Yogyakarta.

Sketsa wayang semar