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Journal articles on the topic 'Javanese culture'

Author: Grafiati

Published: 11 December 2022

Last updated: 31 July 2025

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1

Mutiara, Elvian, Yazida Ichsan, Ismail Fauzi, and Husein Ma'ruf. "VALUES OF JAVA CULTURE." FORUM PAEDAGOGIK 13, no. 2 (2023): 294–306. http://dx.doi.org/10.24952/paedagogik.v13i2.3922.

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Research on the moral values of Javanese culture needs to be done because this study it will reveal and explain various kinds of Javanese culture, especially the culture which has moral values in it. For some people, culture is only a tradition left by their ancestors, then passed down from generation to generation, and needs to be preserved. Yet every Javanese culture has its own history, meaning, and value. This study uses a qualitative descriptive analysis method. The approach used is the library research approach or the library method. Javanese culture is a culture originating from Java. I

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Fajar, Dwi Ario. "REPRESENTATION OF THE HYBRIDITY OF JAVANESE WOMEN IN THE “TILIK” FILM." Premise: Journal of English Education 11, no. 3 (2022): 545. http://dx.doi.org/10.24127/pj.v11i3.5430.

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In the era of globalization, foreign and local cultures meet each other. The meeting caused some controversy regarding the existence of local culture and identity. Globalization will undoubtedly affect the position of the Javanese and their identity now. The Javanese now are hybrid Javanese who can take and accept and filter cultures outside of Javanese culture. Javanese women face more problems than Javanese men. Javanese women face patriarchal domination and the problem of Javanese women's identity in the era of globalization. The film "Tilik" is a short film that went viral during the Covid

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Ali, Mukti. "Komunikasi Antarbudaya dan Fenomena Culture Shock Mahasiswa Etnis Non-Jawa di IAIN Salatiga." Jurnal Askopis 2, no. 1 (2018): 1–32. http://dx.doi.org/10.32494/ja.v2i1.36.

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Intercultural intersections born from the meeting of various ethnic cultures will cause culture shock on the culprit. Student entrants will experience culture shock or cultural problematika differences in food culture, language, even religious rituals, although the problem was the average can be anticipated. This paper discusses the perceptions and prejudices of non-Javanese ethnic students on Javanese culture. This phenomenological research used the research subjects of IAIN Salatiga students from non-Javanese ethnicity. Non-Javanese ethnic categories are flexible. Non-Javanese flexibility ca

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Alam, M. Bagus Sekar. "Acculturation of Java and Chinese Culture in Historical Perspective." Sinolingua: Journal of Chinese Studies 1, no. 1 (2023): 1. http://dx.doi.org/10.20961/sinolingua.v1i1.68944.

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<p>The purpose of this study is to explain historically the acculturation process of Javanese-Chinese culture which its existence is still being felt today. The research question is how was the process of acculturation of Javanese and Chinese culture and what form. The method used in this study is the historical method which has four operational steps: Heuristics, criticism, interpretation, and historiography. A search for library research is needed to find out initial information on the problems being studied. Anthropological and sociological approaches are needed to sharpen data analys

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Malik, Muh Syauqi, and Maslahah Maslahah. "THE INTERRELATIONSHIP OF JAVANESE AND ISLAMIC VALUES ON EDUCATIONAL ASPECTS AND ECONOMIC ASPECTS." Journal of Islamic Studies and Humanities 6, no. 2 (2021): 120–29. http://dx.doi.org/10.21580/jish.v6i2.8717.

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The relationship between Islam and Javanese culture can be said to be two sides of an inseparable currency. On the one hand, Islam that came and developed in Java is influenced by Javanese culture or culture, while on the other hand, Javanese culture is increasingly enriched by Islamic customs. It makes the fusion between Javanese and Islamic culture stronger to form interrelation, especially in education and economics, a fundamental aspect of human life. Research based on this reference study needs to be done because there has not been any other research that discusses the interrelation of Ja

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Gusti Aprila Pasaribu, Luhfiah Malaya Alfa, and Riswanda Pratama Pane. "Pelestarian Nilai-Nilai Luhur dalam Tradisi Jawa di Masyarakat Desa Bukit Rejo Kab. Simalungun Sumatera Utara." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 23, no. 3 (2024): 1237–44. http://dx.doi.org/10.47467/mk.v23i3.4771.

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The mostly Muslim Javanese population of Bukit Rejo has struggled to let go of their Javanese customs and culture. Sometimes there may be tasks to be done in this custom and civilization. The people of Bukit Rejo really respect Javanese customs and culture. The idea of developing strong relationships and friendships among villagers is one of these customs and cultures. If we take a closer look at Javanese culture and traditions, especially with regard to their goals and methods of implementation, we may not be fully aware of a large number of Javanese customs. This research analyzes Javanese t

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Saepudin, Ade. "Hubungan antara Islam dan Kebudayaan Jawa." TSAQOFAH 4, no. 2 (2024): 822–31. http://dx.doi.org/10.58578/tsaqofah.v4i2.2588.

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The discussion on the relationship between Islam and Javanese culture in Indonesia is intriguing. Culture is defined as a complex system that encompasses values, norms, beliefs, language, art, customs, institutions, technology, and creative products of humans. The focus od the research is on Javanese culture, which is prominent in Indonesia. The connection between Islam and Javanese culture is reflected in a long and diverse history, influenced by various ethnic groups, religions, and cultures united within one nation. This research adopts a literature review method, analyzing information from

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Nofrima, Sanny, Sonny Sudiar, and Eko Priyo Purnomo. "How Javanese Culture Shaping Political Ideology (Case Study of the People in Yogyakarta)." Jurnal Ilmiah Peuradeun 9, no. 2 (2021): 435. http://dx.doi.org/10.26811/peuradeun.v9i2.500.

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The original Javanese culture of the communities in Java has been running for decades, meaning that this culture has been very rich in elements of universal culture such as the system of social organization, knowledge, arts, religion, and language. Ngayogyakarta Hadiningrat Palace plays an essential role as the center and cultural resource owned by the city of Yogyakarta; one of the areas that are still famous for its cultural guardians, traditions, and behaviors of an ancestor. This research used qualitative methods to obtain data through literature reviews and interviews. Literature review a

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Kurniasih, Septiyani Dwi. "NILAI-NILAI PENDIDIKAN ISLAM DALAM UPACARA PANGGIH PENGANTEN BANYUMASAN." Jurnal Penelitian Agama 19, no. 1 (2018): 117–50. http://dx.doi.org/10.24090/jpa.v19i1.2018.pp117-150.

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Abstract: This research is motivated by the development of the era and technology which has an impact on the number of western cultures that have entered Indonesia. These cultures have shifted the position of local culture in the community. Likewise with Javanese culture which is increasingly not understood by the wider community, especially the Javanese themselves. Though many lessons and noble values of Javanese culture such as at the wedding ceremony. Another case in people's lives in Banjarparakan Village, Rawalo District, Banyumas Regency. In the village, there are still many people who

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Inda, Dian Nathalia. "BUDAYA JAWA DALAM NOVEL MARS KARYA AISHWORO ANG: TINJAUAN ANTROPOLOGI SASTRA." TELAGA BAHASA 5, no. 2 (2019): 213. http://dx.doi.org/10.36843/tb.v5i2.130.

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This research aimed to describe the variety of Javanese culture that contained in novel Mars by using the theory of literary anthropology. The source of data was novel Mars.The purpose of this paper is to describe the Javanese cultures on novel Mars. Data were analyzed using descriptive-qualitative method with literature review technique. The results of the analysis showed the diversity of Javanese culture that exists in the novel of Mars in the form of traditions and customs, arts, traditional buildings, religions, and traditional beliefs. Javanese culture has been eroded, but some are still

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Syajaroh, Wiwi Siti. "Adaptasi Ajaran Tasawuf di Jawa: Perspektif Personal dan Kultural." JURNAL INDO-ISLAMIKA 7, no. 2 (2020): 229–54. http://dx.doi.org/10.15408/idi.v7i2.14823.

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This paper studies the mystical tenets [of Islam ( tasawwuf )] as essentially inward aspects that enlive all traditional Javanese culture. Here, this article uncovers that these mystical teachings of Islam are rooted in the culture of the Javanese Priyayi. Moreove, this article finds that a number of sects of Javanism (kebatinan/kepercayaan ) is a insurgence of Javanism. Here, this article detects that the main teaching of Javanism is the belief that human beings is able to have relationship with God by meditation. In this respect, this paper argues that historically the tasawwuf was able to s

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Agnesius, Marselus. "Islam Jawa: Dari mitis ke Epistemologis." Perspektif 2, no. 1 (2007): 53–64. http://dx.doi.org/10.69621/jpf.v2i1.258.

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Before the coming of Islam, Javanese society was and is still - very much coloured by Hinduism, Buddhism and local religious believes. It formed some sort of religious syncretism. Islamic teachers found that it was very difficult to convert Javanese to Islam, unless a process of inculturation would be initiated. This decision proves to be the perfect step, as the Javanese start to consider Islam as a force that respects their local customs. The interaction that follows has transformed Javanese society and vice versa. Islam trans- forms Javanese society and Javanese society transformed Islam. I

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Hartati, Celerina Dewi. "The Dependence of Javanese Culture in Chinese Temple Ceremony." Humaniora 14, no. 2 (2023): 181–88. http://dx.doi.org/10.21512/humaniora.v14i2.8861.

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The research discussed the dependence on local culture, in this case, on Javanese culture, in the Chinese temple ceremony. A close relationship between Chinese and Javanese culture could be seen in the cultural interactions between the Chinese and Javanese. This cultural interaction was related to the relationship of the Chinese people with the Javanese cultural values and cultural elements, such as in the ceremony. In cultural interaction, Chinese people were immersed in the values and elements of Javanese culture. Cultural reality had shown, in historical reality, that the Chinese in the pas

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Fawaid, Imam, and Husnul Khatimah. "WAJAH ISLAM INDONESIA." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 12, no. 2 (2018): 373–86. http://dx.doi.org/10.35316/lisanalhal.v12i2.160.

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According to Clifford Geertz, Islam in Indonesia is a religious tradition that is influenced by religious beliefs, ethnic preferences and political ideologies carried out by Modjokuto people as a reflection of the religious traditions of the Javanese community. Geertz states that the style of Islam in Indonesia, especially Java is syncretic Islam. It was from a combination of Islam and Javanese culture. Islam is only a mere accessory but its substance is a noble Javanese culture. Whereas according to Woodward, that religious conception has a big role in transforming certain cultures in this ca

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Hartadi, Yohanes. "CRITICISMS TOWARD JAVANESE CULTURE IN PRAMOEDYA ANANTA TOER'S BUMl MANUSlA: AN ANALYSIS ON THE DOMINANT CULTURE OF THE PRIYAYI." Celt: A Journal of Culture, English Language Teaching & Literature 1, no. 1 (2017): 45. http://dx.doi.org/10.24167/celt.v1i1.745.

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It is not an exaggeration if we say Java-with its people and its culture-Dominates almost all aspects of the Republic of Indonesia. Many Javanese things are used and imitated by people other than Javanese. Pramoedya Ananta Toer. as a Javanese writer. sees the Javanese culture from another angle. He is able to notice the inappropriate Javanese concepts and prac.tices. Bumi Manusia is a novel that reveals Pramoedya's criticisms toward Javanese culture

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Alamsah, Johan, Masruchin Masruchin, Beko Hendro, and Tamir Saad Ibrahim Hadri. "Javanese Cultural Locality as Perceived by KH. Bisri Musthofa: an Analysis of Tafsir QS. Luqman: 21." QOF 8, no. 1 (2024): 1–14. https://doi.org/10.30762/qof.v8i1.1392.

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This research focuses on the Javanese locality in interpreting Surah Luqman: 21 in the book of tafsir al-Ibriz.. The objective is to determine the locality of Javanese culture that K.H. Bisri Musthofa incorporated into his interpretation. K.H Bisri Musthofa's reality in society is rich in cultural practices. The researchers then employed a qualitative method to collect data via library research, followed by content analysis to conclude that K.H. Bisri Mushtofa asserts that he dialogues the Qur'an with local culture to ensure the validity of his interpretation. He utilized Javanese pegon (modif

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Lestari, Indah. "Dampak Budaya Jawa terhadap Perilaku Masyarakat Desa Wonosari Kecamatan Pantai Cermin." Sintaks: Jurnal Bahasa & Sastra Indonesia 2, no. 2 (2022): 54–61. http://dx.doi.org/10.57251/sin.v2i2.461.

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    Over time, the behavior of the people of Wonosari Village, Pantai Cermin District, is much influenced by the existence of Javanese culture that is used in everyday life by the people of Wonosari Village, Pantai Cermin District. Such as the Slametan event, the upload event, among-among, the rice field event, and other Javanese cultural events. Problem formulation (1). How is non-Javanese ethnic culture assimilated with Javanese culture in Wonosari Village, Pantai Cermin District? (2). How are the slametans, village clean-ups, and rice field events held in Wonosari Vi

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Sundari, Wiwiek. "Javanese Culture Maintenance throughTheTradition of Cutting Natural Dreadlock Hair of Dieng’s Children." Culturalistics: Journal of Cultural, Literary, and Linguistic Studies 6, no. 3 (2022): 1–9. http://dx.doi.org/10.14710/culturalistics.v6i3.12356.

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Javanese culture is one of many great cultures in the world possessing seven universal elements of culture covering the complex systems of belief, social organization, knowledge, language, art, livelihood, and living tools. The languageitself has been used for ages and taught in some countries for quite some time as it has its own orthography, grammar, politeness levels, and dictionary. To preserve the culture, Javanese people supported by the government put various efforts such us teaching the culture, practicing the culture, and documenting parts of the culture that has no longer being used.

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Cholil, Cholil. "The Values of Islamic Guidance and Counseling in Javanese Culture." International Journal of Islamicate Social Studies 2, no. 1 (2024): 1–13. http://dx.doi.org/10.62039/ijiss.v2i1.37.

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This research aims to determine the various values of Islamic guidance and counseling in Javanese culture, the implementation of Islamic guidance and counseling values in Javanese culture, and the relevance of Islamic guidance and counseling in Javanese culture. This is because a counselor cannot choose clients to carry out the counseling process. Each client has a different cultural background, one of which is Javanese culture. This study is qualitative research with a literature study approach with two types of data. Primary data was obtained through literature such as the Al-Qur'an, books o

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Ahmadi, Farhan agung, and Nurul Qolbi Kurniawati. "Islam Jawa dan Ritual Slametan dalam Pespektif Antropologi." An-Nas 6, no. 1 (2022): 51–62. http://dx.doi.org/10.36840/annas.v6i1.502.

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Java is a culture that has the power of existence in midst of the arrival of various new cultures and religions. The arrival of a new religion in Java did not eliminate Javanese culture and traditions. Islam have a dialectic with Javanese culture so that it forms a distinctive and unique variant of Islam. The slametan ritual is one of the dialectical forms between the Javanese tradition and the elements of Islamic values. This study will examine the characteristics of Javanese Islam, namely the slametan ritual from an anthropological perspective. The data sources used by the researchers were o

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Kurniaawati, Nurul Qolbi. "ISLAM JAWA DAN RITUAL SLAMETAN DALAM PERSPEKTIF ANTROPOLOGI." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 22, no. 2 (2021): 193–204. http://dx.doi.org/10.19109/jia.v22i2.10964.

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Java is a culture that has the power of existence in midst of the arrival of various new cultures and religions. The arrival of a new religion in Java did not eliminate Javanese culture and traditions. Islam have a dialectic with Javanese culture so that it forms a distinctive and unique variant of Islam. The slametan ritual is one of the dialectical forms between the Javanese tradition and the elements of Islamic values. This study will examine the characteristics of Javanese Islam, namely the slametan ritual from an anthropological perspective. The data sources used by the researchers were o

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Nurul Qolbi Kurniawati and Farhan Agung Ahmadi. "RITUAL SLAMETAN SEBAGAI BENTUK AKULTURASI BUDAYA JAWA DAN ISLAM DALAM PERSPEKTIF ANTROPOLOGI." An-Nas 6, no. 1 (2022): 51–62. https://doi.org/10.32665/annas.v6i1.2021.

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Java is a culture that has the power of existence in midst of the arrival ofvarious new cultures and religions. The arrival of a new religion in Java did noteliminate Javanese culture and traditions. Islam have a dialectic with Javanese culture so that it forms a distinctive and unique variant of Islam. The slametan ritual is one of the dialectical forms between the Javanese tradition and the elements of Islamic values. This study will examine the characteristics of Javanese Islam, namely the slametan ritual from an anthropological perspective. The data sources used by the researchers were obt

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Oktafianti, Riani Ika, Riawan Yudi Purwoko, and Erni Puji Astuti. "PENGEMBANGAN MODEL PEMBELAJARAN MATEMATIKA BERBASIS BUDAYA MELALUI PERMAINAN TRADISIONAL JAWA." Jurnal Inovasi Pendidikan Matematika (JIPM) 1, no. 1 (2019): 29–40. http://dx.doi.org/10.37729/jipm.v1i1.5810.

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The purpose of this study was to develop a culture-based mathematics learning model through traditional Javanese games and find out the feasibility so that it could be used for elementary school students. This development research uses the ADDIE model (Analysis, Design, Development, Implementation, and Evaluation). Through these stages of development, it produce culture-based mathematics learning model through traditional Javanese games products with the main products in the form of model books, student books, teacher books, syllabus, lesson plans, and student worksheets. The research subjects

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Haryanto, Joko Tri. "RELIGIOUS MODERATION IN JAVANESE CULTURE IN THE COMMUNITY OF TRIRENGGO VILLAGE, BANTUL, YOGYAKARTA." Penamas 35, no. 1 (2022): 1–16. http://dx.doi.org/10.31330/penamas.v35i2.567.

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The phenomenon of radicalism and violence with religious nuances encourages the emergence of a discourse of religious moderation. Religious moderation is expected to direct a moderate, tolerant, and friendly related to the balance between religious commitment and the attitude toward religious relations. Indonesian people, especially the Javanese people, along with their rich culture and traditions, can encourage the discourse of religious moderation based on local culture in the form of social practices, institutions, and various traditions. This article reveals the practice of religious moder

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Haryanto, Joko Tri. "RELIGIOUS MODERATION IN JAVANESE CULTURE IN THE COMMUNITY OF TRIRENGGO VILLAGE, BANTUL, YOGYAKARTA." Penamas 35, no. 1 (2022): 1–16. http://dx.doi.org/10.31330/penamas.v35i1.567.

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The phenomenon of radicalism and violence with religious nuances encourages the emergence of a discourse of religious moderation. Religious moderation is expected to direct a moderate, tolerant, and friendly related to the balance between religious commitment and the attitude toward religious relations. Indonesian people, especially the Javanese people, along with their rich culture and traditions, can encourage the discourse of religious moderation based on local culture in the form of social practices, institutions, and various traditions. This article reveals the practice of religious moder

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Bella Agustin, Aqmarina. "JAVANESE MUSLIM LOCAL CULTURE AND TRADITION IN ISLAMIC PERSPECTIVE." Sunan Kalijaga International Journal on Islamic Educational Research 3, no. 1 (2019): 15–24. http://dx.doi.org/10.14421/skijier.2019.2019.31.02.

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Back to the history of Islam arrival in Java, Islam came to Java is not in the condition of cultural vacuum. There have been a growing local culture in Javanese society, like Hindu culture, Buddhist culture and Animism-Dinamism culture. This condition then makes the Javanese Muslims people can not be separated from the existing cultures, and bring some pros and cons for doing it. In terms of the said culture, it is something that is related to the cycle of life like birth, marriage, and death as a transitional phase in terms of improving religious improvement. Beyond of the said culture, there

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Risdiyanti, Irma, and Rully Charitas Indra Prahmana. "Ethnomathematics: Exploration in Javanese culture." Journal of Physics: Conference Series 943 (December 2017): 012032. http://dx.doi.org/10.1088/1742-6596/943/1/012032.

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Ramdhan, Tri Wahyudi. "INTERELATION OF ISLAM AND TRADITIONAL JAVA." Al'adalah 23, no. 1 (2020): 11–21. http://dx.doi.org/10.35719/aladalah.v23i1.56.

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The interrelation between religion and culture is very closely related to the traditions of human life so that religion often gives birth to culture or civilization for the enjoyment of human life on the surface of the earth. In the view of some sociologists, it is said that Islam is called the religion of civilization. In the case of the interrelation between religion and culture for the Javanese as the majority ethnic group in the archipelago, it is an interesting thing to study. Islam entered Java in a peaceful way, starting with the common people until gradually entering the palace level.

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Ayu, Diajeng, and Anandya Asprillia. "The Color Representation of Death." Alphabet 7, no. 1 (2024): 27–37. https://doi.org/10.21776/ub.alphabet.2024.07.01.04.

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The study of color in anthropolinguistics is continuously growing as it relates to language and local culture. Several colors such as yellow, white, green, red, and black are the representation of the death flag in Javanese culture. Through this study, we attempt to examine most of the death flags and the understanding of its meaning in the Javanese community. The sample of the study was taken from 100 participants of the Javanese people in Malang, Surabaya, and Gresik. We interviewed them based on our questionnaire regarding the color of the death flag in Javanese community. The results show

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Anharudin, A., and Misbah Zulfa Elizabeth. "Fenomena Simplifikasi dan Desofistikasi Budaya Jawa di luar Jawa." JSW: Jurnal Sosiologi Walisongo 3, no. 1 (2019): 15. http://dx.doi.org/10.21580/jsw.2019.3.1.3426.

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<p>Culture will change with place and time. As a culture, Javanese culture has a tight characteristic. It is interesting to observe the culture among the Javanese community in Lampung which showed the desophistication in Javanese culture that they applied on. The term of “desophistication” in this context meant the loss of the sophisticated traits of Javanese culture or the lost original traits of Javanese culture as in Java mainland. The study was done by applying qualitative research, and the data were combined by involving intensively in the daily life of Javanese people within Javane

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Irfan Julianto, Anggun khoerun Nisa, Sinta Farikhah Febriyanti, and Zecky Ridwan. "Analysis of the History of the Islamization of Java." HISTORICAL: Journal of History and Social Sciences 1, no. 1 (2022): 1–6. http://dx.doi.org/10.58355/historical.v1i1.1.

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The Javanese people or more precisely the Javanese people, in cultural anthropology, are people who in their simple lives use the Javanese language with various dialects for generations. The Javanese people are those who live in the areas of Central Java and East Java, and they come from both regions. This dynamism is the belief that what they have built is the result of adaptation to struggle with nature. This Javanese culture is continuously maintained by the nobility and the nobility or Javanese intellectuals. The two cultures have their own characteristics. The peasant culture living in th

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Wasisto, Joko, Jumino, and Ika Krismayani. "The Role of the Central Java Permadani in Preserving Javanese Culture." E3S Web of Conferences 317 (2021): 01040. http://dx.doi.org/10.1051/e3sconf/202131701040.

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The purpose of this research is to study and explore the role of the Central Java Permadani in preserving Javanese culture. Since 1984 the Central Java Permadani has committed to preserving Javanese culture, which is commonly called Javanese customs and traditions, such as Javanese wedding procedures and ceremonies, ruwatan, and traditional Javanese clothing. The role of the Central Java Permadani in preserving Javanese culture is done through two activities as its work program. The first is a structured activity, namely organizing Javanese Language Pranatacara and Pamedharsabda (Master of Cer

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Anselmus Joko Prayitno. "MAKNA ESTETIKA ORNAMEN GEREJA GANJURAN, BAGI INKULTURASI RELIGI KULTUR JAWA." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 2, no. 1 (2021): 37–47. http://dx.doi.org/10.55606/semnaspa.v2i1.70.

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Culture and religion can clash and can complement each other. Likewise, Javanese traditions and Church teachings can clash and weaken each other, but they can also complement and support each other. Aesthetics as part of culture can help or obscure the search for the Divine. The feelings and feelings of Javanese people who are so attached to culture often feel longing to find pieces of culture in worship. Efforts to represent the Divine Hyang through ornaments that are closely related to culture are not easy things, inviting problems from both; cultural and religious issues. Religious dogma so

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Sundari, Wiwiek. "Preserving Javanese Culture by Junior Highschool Students in Northern Semarang District as Javanese Language Environment to Promote Local Tourism Industry." E3S Web of Conferences 125 (2019): 09019. http://dx.doi.org/10.1051/e3sconf/201912509019.

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Culture is system of idea and act as a result of human creation. A culture becomes history when their community leave it. A language, as part of culture, becomes dead when a speech community leave it. Preserving culture and language is important to keep our identity and civilization. This research shows how Javanese speech community keep their use of Javanese to maintain their culture in Northern Semarang as Javanese environment by taking the data from Junior Highschool students. The result shows that most of them still maintain Javanese, especially the lowest level of Javanese (Ngoko) to talk

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Supriyanto, S. "Harmoni Islam dan Budaya Jawa dalam Tafsir Alquran Suci Basa Jawi." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no. 1 (2018): 17–32. http://dx.doi.org/10.15575/jw.v3i1.2578.

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This study aims to describe the harmonic modes between Islam dan Javanese culture in Javanese qur’anic commentary. The object material is Tafsir Al-Qur’an Suci Basa Jawi which studied using Gadamer’s hermeneutics. This tafsir is the book of tafsir which written based on the idea of Tafsir Anom V. The tafsir then was written, compiled, and published by KH. Raden Muhammad Adnan (1889-1969) and his descendants who lived in Keraton Surakarta. The study shows that Tafsir Al-Qur’an Suci Basa Jawi is one of local qur’anic commentaries which strengthen harmonic modes between Islam and Javanese culture

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Indah Sulastuti, Katarina, Sunardi, Efrida, et al. "A Javanese Dance is A Representation of Rasa in Javanese Culture." Mudra Jurnal Seni Budaya 39, no. 4 (2024): 481–93. http://dx.doi.org/10.31091/mudra.v39i4.2798.

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This paper presents the concept of rasa in Javanese culture embodied in Javanese dance. The ethnographic approach in the Ethnochoreology discipline used as a step in data collection was in-depth interviews with actors (dancers, choreographers) in a society with a Javanese cultural scope. The observation step in the data collection effort was carried out using the involved observation model or participant observer, completed by data collection through literature and relevant documents. The theoretical perspective and concept used as the basis for thinking in discussing the case study of the Ela

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Aji, Dwi Cahyono. "KONSEPSI ARAH BAGI ORANG JAWA (Tinjauan Antropologi Linguistik)." Adabiyyāt: Jurnal Bahasa dan Sastra 9, no. 1 (2010): 47. http://dx.doi.org/10.14421/ajbs.2010.09103.

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Language reflects human conceptualization as how the Javanese conceptualize their ideas and thought in their utterances. The Javanese utterances usually use the lexicon of direction in their daily activities, such as in telling places, jobs, phatic communication, etc. The culture-specific values of the Javanese people are often revealed through languagespecific expressions, especially about the giving direction. The method of analyzing data uses referential identity method with the basic technique of dividing-key-factors and competence-in-dividing. The result of the research shows: 1. All aspe

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Abdullah, Mudhofir. "Pribumisasi Islam dalam Konteks Budaya Jawa dan Integrasi Bangsa." JURNAL INDO-ISLAMIKA 4, no. 1 (2014): 67–90. http://dx.doi.org/10.15408/idi.v4i1.1553.

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Islam and the Javanese culture is a major theme which has become the discussion throughout of the archipelago. Centuries ago when Islam came to the archipelago, it was discussed with other great ideas such as Hinduism, Buddhism and the local religions. In contrast, the culture has been the legacy of the Javanese for thousands of years and continues to be enriched by world cultures. The relationship between Islam and the Javanese, therefore, attracted the interest of researchers and produced many academic works. Throughout its history, the relationship between Islam and the Javanese culture was

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Surjono, Surjono, Antariksa, and Ema Yunita Titisari. "Indonesian Javanese Cosmology and its Transformation in Social Tradition and Built Environment." Syntax Literate ; Jurnal Ilmiah Indonesia 8, no. 11 (2023): 6782–98. http://dx.doi.org/10.36418/syntax-literate.v8i11.13931.

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The research focuses on how the teaching of different faiths was blended into Javanese-Nusantara culture and has created a culture with a peaceful and moderate Islamic image that is different from radical Islam which has generated Is-lamic phobias in many countries. This research examines how Javanese cosmology (syncretism of Hindu - Buddha - Islam) had been translated in social space and built-environment. The second is to describe how the system in Java successfully harmonized different faiths into Javanese culture. This study was a purposeful qualitative study that focused on traditional co

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Fita Chusnaya, Luluk Witanti, Khoerul Amin, et al. "Eksistensi Ketoprak Panji Anom sebagai Bentuk Pelestarian Budaya Jawa di Desa Kutuk Kecamatan Undaan Kabupaten Kudus." Karya Nyata : Jurnal Pengabdian kepada Masyarakat 1, no. 3 (2024): 36–45. http://dx.doi.org/10.62951/karyanyata.v1i3.439.

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Indonesia as a country that has many tribes has a culture with the uniqueness of each region. One culture that is still very thick is Javanese culture. Ketoprak as one of the Javanese cultures in the form of drama performances is still often held. Panji Anom is one of the Kutuk Village Ketoprak groups that still preserves the art of Ketoprak by organizing Ketoprak performances when commemorating certain days. As a village that is still thick with culture, Kutuk Village through Ketoprak Panji Anom tries to preserve Javanese culture. Along with the times, traditional culture such as Ketoprak has

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Anjarwati, Nanda. "Bahasa dan Pandangan Hidup Masyarakat Jawa Terkait Aktivitas Pertanian Padi di Desa Tladan Kecamatan Kawedanan Kabupaten Magetan (Kajian Etnolinguistik)." Sutasoma : Jurnal Sastra Jawa 8, no. 2 (2020): 134–45. http://dx.doi.org/10.15294/sutasoma.v8i2.42135.

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Ethnolinguistics is a study that connects linguistic concepts related to culture in local communities. The people in Tladan village, Kawedanan district, Magetan regency are still familiar with the terms rice farming activities from generation to generation, so the relationship between Javanese language and culture in the use of the term rice farming activities can be studied with an etnolinguistik approach.The purpose of this research is (1) to describe the form of language in Javanese culture related to rice farming activities in Tladan Village, Kawedanan district,Magetan regency (2) to descr

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Syah, Ilham. "Social Solidarity of Javanese Society in Seven Villages of Modayag District." Kawanua International Journal of Multicultural Studies 4, no. 2 (2023): 131–38. http://dx.doi.org/10.30984/kijms.v4i2.688.

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This research is oriented towards discussing Durkheim's social solidarity in the transmigrant society in the seven Villages in Modayag District, East Bolaang Mongondow Regency. This study uses a qualitative descriptive method with fourteen informants. The technique of determining informants is purposive sampling. The research instruments are the researchers themselves and the data analysis techniques include data reduction, data display, data verification. Based on the results of the study, it was found that the social solidarity built in the Javanese society in the seven Villages in Modayag i

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Nasution, Asrindah, and Rizky Arum. "Acculturation Of Javanese Culture With Islam In Indonesia." Dharmawangsa: International Journal of the Social Sciences, Education and Humanitis 5, no. 1 (2024): 32–38. http://dx.doi.org/10.46576/ijsseh.v5i1.4356.

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The arrival of Islam was first brought by traders from Arabia their arrival was welcomed by the natives because merchants from Arabia were friendly and kind to the natives. Islam entered the archipelago through several routes, including trade, marriage, education, da'wah, etc. Java itself became one of the regions in the archipelago that became the location of the spread of Islam. Before knowing Islam, javanese people had previously embraced animism and dynamism, Hindu- Buddhism, and then converted to Islam, which was in the process The spread of Islam made the lives of the people begin to cha

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Liasari, Devi, and Badrun Badrun. "Integrasi Islam dan Kebudayaan Jawa dalam Kesenian Wayang." Local History & Heritage 2, no. 1 (2022): 31–37. http://dx.doi.org/10.57251/lhh.v2i1.325.

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Puppets are culture product which contain aesthetic arts inside them and they serve as a show and life guidance. Puppets are close with Javanese culture, because by learning and understanding puppets, it is become a requirement for absorbing Javanese culture. When religion enters the cultural field, religion becomes the heart of culture. Islam tried to incorporate its moral values within Javanese culture through puppets without eliminating its essence, so it creates integration of religion and culture. The writer is interested to examine and analyze the study of integration between Islam and J

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PRAMULIA, PANA. "Budaya Petung Dalam Masyarakat Jawa : Kajian Antropologi." Jurnal Budaya Nusantara 2, no. 2 (2019): 272–80. http://dx.doi.org/10.36456/b.nusantara.vol2.no2.a1965.

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Javanese society is identical with mysticism. Everything that Javanese people do cannot be separated from the physical and metaphysical worlds. The physical and metaphysical worlds are interrelated, as these would form harmony of life between living beings and God. The harmony built by the Javanese community is not only for the people, but also for the whole living things in the world. That is what the Javanese community call the bebrayan agung. One of the patterns carried out by Javanese people to lead a bebrayan agung is by practicing the culture of petung. This culture is not only a calcula

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PRAMULIA, PANA. "Budaya Petung Dalam Masyarakat Jawa : Kajian Antropologi." Jurnal Budaya Nusantara 2, no. 2 (2019): 272–80. http://dx.doi.org/10.36456/jbn.vol2.no2.1965.

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Javanese society is identical with mysticism. Everything that Javanese people do cannot be separated from the physical and metaphysical worlds. The physical and metaphysical worlds are interrelated, as these would form harmony of life between living beings and God. The harmony built by the Javanese community is not only for the people, but also for the whole living things in the world. That is what the Javanese community call the bebrayan agung. One of the patterns carried out by Javanese people to lead a bebrayan agung is by practicing the culture of petung. This culture is not only a calcula

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Jakaria, Jakaria, Hesti Akila Jahra, Dennisa Amalia Syaka, and Anis Fauzi. "Hubungan Islam Dengan Kebudayaan Jawa." AL-KAINAH: Journal of Islamic Studies 2, no. 1 (2023): 1–11. http://dx.doi.org/10.69698/jis.v2i1.103.

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Islam and Javanese culture cannot be separated, both of them have a role and influence in navigating the times, Islam has brought many changes, starting from the kingdoms that began to stand on the island of Java. And the Islamic religion in Java has a unique diversity because the spread of Islam in Java is more dominant, resulting in the formation of diverse cultural acculturation. This acculturation occurs in many ways, one of which is visible, namely a result or work of carving, wayang, and slametan art. In the relationship between Islam and Javanese culture, each has a role and influence i

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Maya, Ria Tri, Abad Badruzaman, and Salamah Noorhidayati. "Penafsiran Bakri Syahid Tentang Kepemimpinan dalam Al-Huda Tafsir Qur'an Basa Jawi." Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam 5, no. 3 (2024): 708–24. https://doi.org/10.58401/takwiluna.v5i3.1830.

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Leadership is important because it becomes the milestone of a community. About this leadership, not only found in the Qur’an but also found in Javanese philosophy, considering that Javanese philosophy is a teaching that is full of deep meaning. There are several figures who try to combine the Qur’an with Javanese philosophy, Bakri Syahid is one of them. In his work Al-Huda Tafsir Qur’an Basa Jawi it uses subtle Javanese language, he combines the Qur’an with Javanese philosophy. The conception of leadership according to Bakri Syahid in Tafsir Al-Huda there are three, namely socialist, mandate,

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Salim, Ahmad Salim, Imam Suyuti, Wahyu Kholis Prihantoro, Ahmad Muqorrobin, and Esthi Nawangsasi. "Integrating Javanese Culture in Islamic Education." Indonesian Journal of Islam and Muslim Societies 14, no. 2 (2025): 381–407. https://doi.org/10.18326/ijims.v14i2.381-407.

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This article examines Masjid Pathok Negara's transformative role in preserving local wisdom in Yogyakarta, Indonesia. The Masjid Pathok Negara is the oldest mosque in Yogyakarta and possesses a distinctive history and architectural style. Additionally, this mosque serves as a hub for Islamic education, incorporating Javanese cultural principles into religious practices. This study employed a qualitative methodology with a case study approach, gathering data through observations, interviews, and documentation. The findings indicate that Masjid Pathok Negara plays a transformative role in uphold

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Daningrum, Eza Sakti, Ulya Makhmudah, Novita Yuliana, and Mulyaningtyas. "A Systematic Literature Review of Implementation of Javanese Culture-Based Guidance and Counseling Services: An Effort to Foster Cultural Well-being in Indonesia." G-Couns: Jurnal Bimbingan dan Konseling 9, no. 3 (2025): 2185–209. https://doi.org/10.31316/g-couns.v9i3.6652.

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Globalization changes society into a modern lifestyle. An unprepared mindset leads Indonesian society to overlook its local culture. Thus, it requires effort to foster cultural well-being in Indonesia. Cultural wellbeing in this research includes the freedom to express history, heritage, and cultural traditions within the realm of guidance and counseling. Javanese culture is featured in this research because it is a rich culture in Indonesia, possessing excellent philosophical values. This research aims to analyze the references concerning the implementation of Javanese culture-based guidance

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