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Relevant bibliographies by topics / Mythology, Javanese

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Academic literature on the topic 'Mythology, Javanese'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Mythology, Javanese"

1

Dove, Michael R. "The Agroecological Mythology of the Javanese and the Political Economy of Indonesia." Indonesia 39 (April 1985): 1. http://dx.doi.org/10.2307/3350984.

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2

Wessing, Robert. "Dislodged tales: Javanese goddesses and spirits on the silver screen." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 163, no. 4 (2008): 529–55. http://dx.doi.org/10.1163/22134379-90003694.

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Indonesian films and television shows often feature popularly though only superficially known figures from Javanese mythology, including the Goddess of the Southern Ocean Nyai Roro Kidul and her counterpart the Queen of the Snakes Nyi Blorong. In this study I examine the effects of placing the stories about these entities in ‘media space’ (Sen and Hill 2000:199), thus removing them from the local context that in the past infused them with its truth, and making possible their apposition to other truths and values that were previously unconnected to them, and may or may not be congenial with them.

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3

Hastuti, Hastuti. "MITOLOGI JAWA DALAM CERITA CALON ARANG KARYA PRAMOEDYA ANANTA TOER." Ksatra: Jurnal Kajian Bahasa dan Sastra 2, no. 2 (January 18, 2021): 131–40. http://dx.doi.org/10.52217/ksatra.v2i2.708.

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This study aims to describe Javanese mythology in Pramoedya Ananta Toer's story of Calon Arang. The method that will be used by researchers in this research is descriptive method. From the research results in the novel Cerita Calon Arang by Pramoedya Ananta Toer, there are three mythologies. First, belief in mantras, the second is offering rituals, and the third is ritual worship.

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4

Roibin, Roibin. "MITOLOGI RELIGIUS DAN TOLERANSI ORANG JAWA: Telaah Pemikiran Benedict Anderson." El-HARAKAH (TERAKREDITASI) 10, no. 1 (January 8, 2018): 75. http://dx.doi.org/10.18860/el.v10i1.4600.

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<p class="Bodytext20">The national revolution has brought effects on many aspects including the changing process of Javanese syncritism and relativism into the tolerance of Javanese. Anderson argues that Javanese relativism should not be understood as the tolerance toward public differences by ignoring races, colors, and beliefs. In fact, Javanese relativism does not bring any effect on other ethical groups in Indonesia. Therefore, the idea of openness and tolerance which has been admired from Javanese value is just like chauvinism cultural terminology. Javanese cultural behavior still becomes a mystery as its practice of tolerance measured by the wish and propinquity to its culture. The term of tolerance which becomes a pride and an ideology for Javanese people, in fact, shows the opposite situation as the practices of religiousness are still measured by social hierarchy. This character is inseparable from what is called a rigid religious mythology. It, then, offers much particular morale structure with diverse forms.</p><p class="Bodytext20"> </p><p class="Bodytext20">Revolusi nasional telah membawa dampak pada banyak aspek termasuk perubahan proses sinkritisme dan relativisme Jawa menjadi toleransi orang Jawa. Anderson berpendapat bahwa relativisme Jawa tidak boleh dipahami sebagai toleransi terhadap perbedaan publik dengan mengabaikan ras, warna, dan kepercayaan. Kenyataannya, relativisme Jawa tidak membawa dampak pada kelompok etis lain di Indonesia. Oleh karena itu, gagasan keterbukaan dan toleransi yang dikagumi dari nilai Jawa sama seperti istilah budaya chauvinisme. Perilaku budaya Jawa masih menjadi misteri karena praktik toleransinya diukur dengan harapan dan propimquity terhadap budayanya. Istilah toleransi yang menjadi sebuah kebanggaan dan ideologi bagi orang Jawa, pada kenyataannya, menunjukkan situasi yang berlawanan karena praktik religiusitas masih diukur dengan hierarki sosial. Karakter ini tak terpisahkan dari apa yang disebut mitologi religius yang kaku. Kemudian, ia menawarkan banyak struktur moral tertentu dengan beragam bentuk.</p>

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5

Romadi, Bayu, Suyitno Suyitno, and Edy Suryanto. "NOVEL DUA IBU KARYA ARSWENDO ATMOWILOTO : KAJIAN ANTROPOLOGI SASTRA, NILAI PENDIDIKAN KARAKTER, DAN RELEVANSINYA SEBAGAI BAHAN PENGAJARAN SASTRA DI SMA." Basastra: Jurnal Bahasa, Sastra, dan Pengajarannya 6, no. 2 (December 6, 2019): 53. http://dx.doi.org/10.20961/basastra.v6i2.37670.

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<p><em>Data collection techniques used in this study are documentation and in-depth interviews with informants. Data validity uses data triangulation and theory triangulation. Analysis techniques using interactive models. The main data of this research was obtained from the novel Dua Ibu by Arswendo Atmowiloto with a thickness of 300 pages. The novel is studied with a literary anthropological approach. Based on this approach, it was found that: (1) the complexity of ideas which included human relations with nature, with others, and the nature of human life; (2) the complexity of the activities that exist in Javanese society in the Dua Ibu novel; (3) the complexity of cultural results in the form of cultural results in the form of language, forms of knowledge, forms of technology, and forms of eye search; (4) the value of character education contained in the Dua Ibu novel; and (5) its relevance as literary learning in high school. The cultural life described by the author is dominated by Javanese cultural customs, namely Solo. Analysis techniques using interactive models.Conclusions from this study indicate that elements of mythology, philosophy, and Javanese culture can be used as a reference to educators, especially in Central Java for the basis of an approach to strengthen the value of the character of students and character that is in accordance with Javanese culture.</em></p><p align="left"> </p>

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6

Hoekema, Alle G. "‘A Wound in the Heart’." Exchange 43, no. 2 (May 12, 2014): 132–52. http://dx.doi.org/10.1163/1572543x-12341314.

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Abstract This article reflects on the role of religion as one of four, interconnected layers in the contextual novels of the candid and controversial Indonesian author Ayu Utami (b. 1968). Next to important gender issues, substantial critique of Indonesian politics, and attention to Javanese culture and mythology, her Christian background is present, in varying density, in all novels she has published so far. This can be proved by numerous quotations from the Bible and even by the fact, that the main protagonist of her largest novel so far is given an almost Messianic status. In her earlier novels, Ayu Utami seems to distance herself from patriarchic, institutional Catholicism. However, in her most recent, autobiographical, novel she makes clear, why and under which conditions she is able to return to her maternal faith.

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7

Basthomi, Imam. "Millennial Generation's Views On The Myth Of “Jilu Marriage” In Nganjuk East Java." Dialog 43, no. 2 (December 21, 2020): 225–34. http://dx.doi.org/10.47655/dialog.v43i2.390.

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One of Indonesia’s attractive cultures is available in the Javanese culture, especially in marriage tradition. Javanese marriage has been practiced in the forms of ritual or traditional ceremonies one of which is Jilu marriage. Jilu marriage is a customary law that prohibits a marriage between the fisrt child and the third child. Javanese people believe that the transgression of this law may bring about misfortune. This study explores how millennial generations view this tradition This research was conducted by using qualitative and quantitative approaches. Methods of collecting data include interview, literature review, and questionnaire. Quantitative data relies upon the statistic method while qualitative data is analyzed by reducing, exposing, and making conclusion. The study found that the mythology of Jilu marriage derives from Javanese ancestors’ beliefs that regard number 3 as sacred number. Interestingly, millennials views of this can be categorized into three groups: those who believe, those who do not take it into consideration, and those who are neutral. Salah satu budaya di Indonesia yang menarik untuk dikaji adalah budaya Jawa. Salah satunya terletak pada bidang pernikahan. Dalam melaksanakan pernikahan ada serangkaian ritual atau upacara adat yang harus dilaksanakan. Salah satu aturannya adalah dilarang melakukan pernikahan Jilu, yakni menikahkan anak nomor satu dengan anak nomor tiga karena dipercaya akan mendatangkan malapetaka. Pada era modern masyarakat Jawa masih ada yang percaya terhadap tradisi tersebut dan ada juga yang sudah meninggalkan. Artikel ini bertujuan untuk memberikan deskripsi tentang mitos pernikahan Jilu dan pendapat generasi milenial tentang mitos tersebut. Penelitian ini menggunakan pendekatan kualitatif dan kuantitatif. Metode pengumpulan data menggunakan wawancara, studi pustaka, dan kuesioner. Data kuantitatif yang ada dianalis dan disajikan dengan model statistika (diagram batang dan lingkaran) dan dilakukan penarikan kesimpulan, sedangkan data kualitatif dianalisis dengan cara mereduksi serta memaparkan data, dan penarikan kesimpulan. Hasil penelitian ini menunjukkan mitos pernikahan Jilu berasal dari kepercayaan nenek moyang suku Jawa yang mengkeramatkan angka 3 dan dampaknya sering terjadi karena menjadi guneman masyarakat. Generasi milenial di Nganjuk ada yang percaya dengan tradisi Jilu, ada yang tidak percaya, dan ada yang bersikap netral.

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8

Mahaswara, Hamada Adzani. "Muslim Tionghoa sebagai Jembatan Budaya: Studi Tentang Partisipasi dan Dinamika Organisasi PITI Yogyakarta." SHAHIH : Journal of Islamicate Multidisciplinary 2, no. 1 (June 21, 2017): 79. http://dx.doi.org/10.22515/shahih.v2i1.704.

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Socio-cultural and political changes occurred significantly in Chinese people in Indonesia after the fall of the new order. Gus Dur issued a revitalization policy of Chinese customs and beliefs as well as revoked Presidential Instruction numbered 14 of 1967. The shift in the political climate encouraged Chinese people to participate in the community, including from Chinese Muslims. Within Persatuan Islam Indonesia (PITI), they try to consolidate in order to adapt and exist. The objective of this research is to examine participatory strategy and PITI organizational dynamic in post-reformation Yogyakarta and use qualitative approach and phenomenology as a method. According to the analysis, keeping Chinese identity and being Javanese are cultural strategies in communicating Islam and methodology of adaptation. Manifested Chinese traditional elements (oral history, mythology, and philosophy) show dialogue and open-mindedness this community in the society. As a result, Chinese Muslims community plays a role as cultural broker between Chinese ethnicity and Yogyakarta Muslim society.

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9

Wessing, Robert. "A Change in the Forest: Myth and History in West Java." Journal of Southeast Asian Studies 24, no. 1 (March 1993): 1–17. http://dx.doi.org/10.1017/s002246340000148x.

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The demarcation of boundaries is an important feature of the Sundanese social and geographical landscape. Markers indicating the limits of territories, ceremonial areas and the like abound. Linguistic markers indicate interpersonal social boundaries. Boundaries are generally regarded as places of danger and various supernatural entities are said to guard those between any two spheres in general. On Java generally, regularly recurring anniversaries, such as Idul Fitri and 1 Sura, the Javanese new year are marked with significant ceremonies such as bersih desa or petik laut or, in the past, rampok macan protecting the village or realm from evil.Less immediately obvious are boundaries in time, marking the transition between zaman, or eras. A change in era is of a different kind from the cyclical changes since by its very nature it is a non-repeating event. The topic of this paper is one such change in West Java, the change from Hindu rule to Islamic hegemony, and the mythology which consequently arose, providing a supernatural explanation for this quite powerful event.

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10

Ubaidillah, Ubaidillah. "INTERPRETING RUH AS AN ECOLOGICAL SPIRITUALITY IN RELATION TO ISLAM AND JAVA MYSTICISM." El-HARAKAH (TERAKREDITASI) 23, no. 1 (June 16, 2021): 139–56. http://dx.doi.org/10.18860/eh.v23i1.10268.

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This research aims to explain about the acculturation of Islam and Javanese wisdom in interpreting ruh (spirit) as an ecological behavior in dealing with natural disaster and exploitative activities. The concept of spirit refers to the awareness to interpret the relationship between human and nature as a living macrocosm unit. The awareness, in Islam, is a dimension of Sufi that blends with nature, such as Javanese philosophy on the principle of the unity of nature. It employs descriptive analytical method by integrating theo-sufistic paradigm to find a turning point in the common ground between Islam and Java in preserving the nature. The analysis goes into three conclusions: 1) the concept of spirit in Islam is a representation of one’s love with nature as the manifestation of love with God in its essence; 2) Javanese beliefs and rituals in ruh as a living and valuable existence signified in mystical mythology for being haunted and sacred serves as theo-sufistic expressions of Islam and Java; 3) spirituality of the spirit generates awareness of the philosophy of Sangkan Paraning Dumadi, to live in harmony and balance between humans and nature. Penelitian ini ingin menjelaskan tentang akulturasi Islam dan kearifan Jawa dalam memaknai ruh sebagai perilaku ekologis dalam menangani kerusakan alam dan aktivitas eksploitatif. Konsep ruh yang dimaksud adalah kesadaran memaknai hubungan manusia dan alam sebagai satu kesatuan makrokosmos yang hidup. Kesadaran tersebut dalam Islam merupakan dimensi sufistik yang menyatu dengan alam sebagaimana falsafah Jawa tentang prinsip kesatuan alam. Penelitian ini menggunakan metode deskriptif analitis dengan pendekatan integratif dalam paradigma teo-sufistik untuk menemukan titik balik persamaan persepsi antara Islam dan Jawa dalam memelihara alam hayati. Hasilnya, pertama, konsep ruh dalam Islam adalah representasi dari mencintai alam sebagai manfestasi mencintai Tuhan dengan dzatnya. Kedua, keyakinan dan ritual yang dilakukan masyarakat Jawa atas ruh sebagai eksistensi yang hidup dan memberi manfaat yang mewujud dalam mitologis mistik yang disebut angker dan sakral sebagai ekspresi teo-sufistik Islam dan Jawa. Ketiga, spiritualitas ruh memberikan kesadaran dalam filosofi Jawa tentang Sangkan Paraning Dumadi sebagai makna hidup untuk dapat serasi dan seimbang antara manusia dan alam.

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Books on the topic "Mythology, Javanese"

1

Anderson, Benedict R. O'G. Mythology and the tolerance of the Javanese. 2nd ed. Ithaca, N.Y: Cornell Modern Indonesia Project, Southeast Asia Program, Cornell University, 1996.

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2

From cosmogony to exorcism in a Javanese genesis: The split seed. New York: Oxford University Press, 2000.

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3

Solikhin, Muhammad. Kanjeng Ratu Kidul dalam perspektif Islam Jawa. Yogyakarta: Narasi, 2009.

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Solikhin, Muhammad. Kanjeng Ratu Kidul dalam perspektif Islam Jawa. Yogyakarta: Narasi, 2009.

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5

Zaidan, Abdul Rozak. Mitologi Jawa dalam puisi Indonesia modern, 1950-1970. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa, Departemen Pendidikan dan Kebudayaan, 1997.

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6

Azizah, Jiz. The gallant womens from Java =: Wanita-wanita perkasa dari Jawa. Yogyakarta: In Azna Books, 2011.

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7

Adzfar, Zainul. Relasi kuasa dan alam gaib Islam-Jawa: Mitologi Nyai Roro Kidul dalam naskah wawacan Sunan Gunung Jati : laporan penelitian individual. Semarang: IAIN Walisongo, 2011.

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1933-, Sudarsono, ed. Unsur tasawuf dan mitologi dalam beberapa karya sastra Islam-Jawa. [Yogyakarta]: Departemen Pendidikan dan Kebudayaan, Direktorat Jenderal Kebudayaan, Proyek Penelitian dan Pengkajian Kebudayaan Nusantara, Bagian Jawa, 1986.

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Gregory, Churchill, ed. Semar semarak: Citra Semar dalam kesenian rakyat Indonesia : dilengkapi dengan daftar nama Semar dan kamus Semar dan punakawan. Tangerang, Indonesia: Tatanusa, 2009.

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