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1
Islam, M. Adib Misbachul, Minatur Rokhim, and Muhammad Nida' Fadlan. "Literature and Society: Singir's Structure and Function for the Javanese Santri Community." Buletin Al-Turas 26, no. 2 (July 21, 2020): 253–68. http://dx.doi.org/10.15408/bat.v26i2.15218.
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AbstractThis article aimed to examine the structure of Javanese singir as an adaptation work of poetry tradition originating from outside Javanese culture and its function for the reading community. This study compared the six Javanese singirs of the library of Universitas Indonesia (Singir Ahli Suwarga, Singir Dagang, Singir Kiamat, Singir Nasihat Jaman Akhir, Singir Patimah, and Singir Santri) with some Arabic and Malay poetry and then discussed them in the social context of Javanese coastal communities. Through a comparative structural approach and sociological studies, this article found that Javanese singir was structurally linked with Arabic poetry rather than with Malay poetry. This could be found in the metrum system which was close to the metrum of kamil majzu’, and various rhyming patterns which were a combination of murabba’ rhyme and muzdawij. The influence of Malay poetry in the six singirs seemed to have little effect, which was limited to aspects of the rhyme pattern a-a-a-a, b-b-b-b that were not fully used. Through an examination of the connection between the six singirs and the reading community, this article also found that there were two functions of singir; entertaining, and didactic functions that taught various social and religious aspects to the Javanese santri community.
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Ricklefs, M. C. "The birth of the abangan." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 162, no. 1 (2008): 35–55. http://dx.doi.org/10.1163/22134379-90003673.
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One of the great topics in the study of Javanese society is the distinction among santri, abangan and priyayi that was posited by Clifford Geertz in his book The religion of Java (1964). For many western observers at the time this was a momentous insight into an exotic culture. Although several Dutch and Indonesian authorities objected to some aspects of the Geertz depiction, it was immensely influential. Today, more than four decades after the publication and five decades after the fieldwork, the terms santri, abangan and priyayi frequently appear in the literature. From the historian’s point of view, a flaw lurks in the Geertz analysis and in that of many of his critics. That is, the analysis and its subsequent use and discussion by others has remained insufficiently historical. Javanese society has been as dynamic as any other. As I hope to show in this article, the distinction that Geertz drew between the two categories of religious identity in his trichotomy – santri and abangan – were not wrong, but were historically contingent.
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Haji Musa, Mohd Faizal. "Kejawen (Javanese Sufism) and Perennial Philosophy in Kuntowijoyo's Khotbah di Atas Bukit." Malay Literature 24, no. 1 (March 11, 2011): 1–28. http://dx.doi.org/10.37052/ml.24(1)no1.
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Khotbah di Atas Bukit (Sermon on a Hill) by Kuntowijoyo was written to foreground transcendental principles, in accordance with the Theory of Transcendental Literature. Transcendental principles are brought to the fore and applied in this work through the use of symbolism. Kuntowijoyo uses a local subject for enquiry, kejawen (Javanese sufism), to address issues of faith and tauhid (Islamic Monotheism or the Oneness of Allah). However, there is some ambiguity in the text which could affect the aspects of tauhid discussed. In presenting the teachings of Sufism, Kuntowijoyo may in the process be misunderstood and consequently considered to subscribe to global theology where tauhid is simplified and religions “combined”. Khotbah di Atas Bukit is a complex work to read because of the overuse of symbolism aimed at obscuring meaning. This kind of symbolism needs to be explained, particularly to readers who have little knowledge of sufism. It is this that makes Khotbah di Atas Bukit a specialized work for a specialized readership. Key words: Islamic literature, Islam kejawen , sufism, perennial philosophy, Islamic leadership, tauhid , Kuntowijoyo, pluralism, mysticism, Transcendental Literature, myth, global religion, orthodox Muslims (the faithful).
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Purwanto, Susilo Edi. "Mysticism Of Barong And Rangda In Hindu Religion." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (October 31, 2019): 258. http://dx.doi.org/10.25078/ijhsrs.v3i2.899.
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<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article. First, how the concepts of Barong and Rangda are in Hindu Literature; second, how Barong and Rangda are in Balinese Culture; and third, how the religious system of Barong and Rangda is in Hindu rituals. In analyzing these three topics, the researcher applied qualitative method to explain Hindu literary sources based on religious theory. The Barong and Rangda conception is in the Hindu literature, namely the Purana books and the books that have been adapted in Old Javanese literature. In the Purana books, Barong and Rangda can be associated with the manifestation of Shiva and Durga in the aspect of <em>Krodha</em>. Second, Balinese culture sets Barong and Rangda in the Sacred and Profane realms. Barong and Rangda become Wali Dance during religious rituals. Third, the Hindu Religious System explains that Barong and Rangda is the concept of Shivaistic divine teachings which explains the dualistic aspects of God as Purusa and Prakerti as a whole unit.</p>
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Perdana ; Rahadhian P. Herwindo, Aditya Bayu. "STUDY ON ARCHITECTURAL RELATION OF ANCIENT MATARAM HINDU CANDI AND VĀSTUŚĀSTRA." Riset Arsitektur (RISA) 4, no. 03 (May 30, 2020): 234–51. http://dx.doi.org/10.26593/risa.v4i03.3930.234-251.
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Abstract - Classical Indian architectural principles and tradition has been collected and preserved in a vast body of literature collectively known as the Vāstuśāstra. This branch of classical Indian knowledge is a realization of Hindu ideals in terms of architectural edifice, which significantly influence the religious architecture of the Indian cultural sphere which extends to the medieval Island of Java. Even though Indian influences are recognizable in the design of Javanese Hindu candis from the Ancient Mataram era, to what extend the Indian vāstuśāstra was followed is less obvious, for the Javanese candis contain some architectural elements that are not found in vāstuśāstra or Indian temples. By identifying and comparing vāstuśāstra and ancient Indian temples with Javanese candis, it should bring more clarity on which elements are part of the Indian culture continuity and which are part of the local genius. By doing so, the relation between Javanese candi and vāstuśāstra could be reasonably deduced. In this study, a comparative and qualitative method with with historical and textual approach is used. The author focuses on the overall form of the elevation as well as the mass and spatial arrangement. This study would collect and compare the relevant parts of vāstuśāstra as well as Indian examples obtained from literary studies with datas from six samples of Mataram era candis, three from the early period and three from the midclassic period.Comparison by the author shows several results. Firstly, the elevation of Mataram era Hindu candi fits into the basic mould of Indian temples as described in the vāstuśāstra, with seven distinct elements in the vertical direction termed Upapīṭha, Adhiṣṭhāna, Pada, Prastara, Gala, Śikhara, and Stūpi. However, various architectural details of these elements have marked differences from the norms of Indian temples and from what is instructed in the Vāstuśāstra. The distinctive Javanese Kala-Makara for example, does not conform to the Indian Toraṇa-Makara described in Mānasāra. Some Javanese elements has no Indian prototype at all. Secondly, the mass and spatial arrangement of Javanese candis have even more pronounced difference than Indian temples. The typical Javanese arrangement of main temple opposing three secondary temples in a row is not found in India. Conversely, Indian arrangement with an attaching Maṇḍapa in front of the main temple tower is not present in Java at all. In the case of orientation, Javanese candis may be oriented to west or east, while Indian temples overwhelmingly preferred east.The result of this study suggests that the relation between Javanese candi and the vāstuśāstra is a loose and flexible one; vāstuśāstra is used on some aspect such as the basic temple shape but disregarded in the details and ornaments. Javanese candi designers freely adopts and discards various parts of the vāstuśāstra according to prevailing conditions. Those conditions might be due to local materials and taste which form distinctive traits of local genius. Javanese designers never sought to replicate a perfect imitation of Indian temples in Java; rather, Javanese designers shows a creative and selective attitude in responding to foreign influence which yields the innovative and unique design of candi. In the oldest phases, Indian influences can be detected in such a way that candi can be considered an Indian export that has been localized. As time goes, especially since the time of Prambanan, Indian prototype becomes more difficult to discerned until candi becomes a thoroughly local architectural product.Key Words: Javanese candi, Indian temple, Vāstuśāstra, Ancient Mataram
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Waston, Waston. "Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java." Indonesian Journal of Islam and Muslim Societies 8, no. 2 (December 2, 2018): 281. http://dx.doi.org/10.18326/ijims.v8i2.281-308.
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This paper aims to study the teachings of peace invented in the Javanese tradition particularly by Sunan Kalijaga. Sunan Kalijaga was a Muslim saint in the 15th century AD who taught mystical-philosophical teachings. His role permeates in the Javanese tradition so peaceful values that are embedded in its teachings still be traced and developed. We conducted a literature study on the role, influence and legacy of Sunan Kalijaga. We focused on his philosophical approach to religious thought as oppose to the mystical aspect. Our findings show that Sunan Kalijaga succeeded in using proper choice of words to combine Islamic values and predominant cultural elements (e.g., Hinduism, Buddhism). Therefore, instead of using the Arabic terms, Sunan Kalijaga used many old Javanese and Sanskrit terms commonly used in the 15th-16th century Javanese society. As an implication, Sunan Kalijaga created terms that are less Islamic but loaded with Islamic values. His examination is not only inherited into terms, but also practices, symbols and institutions. Among those Javanese traditions, some of them are critically important in supporting peace-building. This paper reaps the peaceful values of the Sunan teachings in the hope of countering the stream of extreme ideologies that have recently flooded the public. Paper ini bertujuan mengunduh ajaran damai yang ditanam dalam tradisi Jawaterutama yang disemai oleh Sunan Kalijaga. Sunan Kalijaga adalah seorang walipada abad ke 15 M yang memiliki ajaran bersifat mistis-filosofis. Hingga saat ini,pengaruh Sunan Kalijaga sangat terasa dalam tradisi Jawa sehingga nilai-nilaidamai yang ada dalam ajarannya masih dapat ditelusuri dan dikembangkan.Dengan menerapkan studi pustaka, data-data dalam riset ini dikumpulkan darisumber-sumber yang mengkaji Sunan Kalijaga, peran, pengaruh, dan warisanwarisannya.Oleh karena corak pemikiran keagamaan Sunan Kalijaga bersifatmistis-filosofis, maka aspek mistisisme dan pendekatan filsafat juga digunakandalam tulisan ini. Paper ini memaparkan temuan bahwa dalam pratiknya, SunanKalijaga melakukan permainan bahasa yang dengan cara tersebut ia berhasilmemadukan antara nilai-nila i keislaman dengan unsur buda y a dominanyang telah ada sebelumnya yaitu Hindu dan Buddha. Oleh karena itu, alihalihmenggunakan istilah Arab, Sunan Kalijaga justru banyak menggunakanistilah Jawa Kuna dan Sansekerta yang lazim digunakan dalam masyarakat Jawaabad 15-16. Hasil dari upaya tersebut, Sunan Kalijaga menghadirkan istilahistilahyang tampaknya kurang Islami namun sarat muatan nilai-nilai Islam.Ijtihad Sunan Kalijaga tidak hanya terwariskan menjadi istilah-istilah, namunjuga menjadi praktik, simbol bahkan melembaga. Dari beberapa bentuk tradisijawa yang diwariskan Sunan Kalijaga dapat diambil bebera p a nilai pentingyang mendukung iklim damai. Paper ini memetik nilai-nilai damai ajaran sangSunan tersebut dengan harapan dapat membendung arus ideologi ekstrim yangakhir-akhir ini semakin membanjiri ruang publik.
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Musa, Mohd Faizal. "Islamic Literature Discourse in the Postcolonial Era: The Transcendental Literature of Indonesia and Genuine Literature of Malaysia." Malay Literature 25, no. 1 (June 1, 2012): 56–74. http://dx.doi.org/10.37052/ml.25(1)no4.
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This article discusses the idea of Prophetic Literature or Sufi Literature that developed along the same lines as Transcendental Literature, founded by Kuntowijoyo. The core philosophies behind Transcendental Literature are the teachings of Sufism and mysticism. With Islam Kejawen (Javanese Sufism) as a background, Transcendental Literature emphasizes the spiritual experience and effort by humans to seek the love of Allah. It also emphasizes on traditional elements such as the “return to the roots of local culture”, including Kejawen (Javanese Sufism) as a source to respond to the post-colonial literary discourse. In comparison, in Malaysia, Genuine Literature, pioneered by Mohd. Affandi Hassan, attempts to differentiate between the term and concept of kesusasteraan (literature), which is linked to Western fiction, and persuratan (writing), Mohd. Affandi Hassan’s ambitious venture was to liberate Muslim authors from Western colonization. Genuine (Islamic) Literature focuses on ‘ ilm or knowledge, hence excluding aspects of superstition and imagination in literary works. Also, in Genuine Literature, the real beauty in literary works lies in the “combination of aesthetics and intellect”. Genuine Literature also rejects absolute freedom for authors, with creativity no longer taken to be a measure of creativity. As an early discussion, this paper will highlight aspects of the Transcendental Literature of Indonesia and Genuine Literature of Malaysia and how they were presented as a response to the Western discourse. Both clearly try to provide “Islamic Literature” with distinctive features to create a more meaningful post-colonial discourse. Keywords: Islamic Literature, Transcendental Literature, Genuine Literature, Javanese Sufism, Post Colonial Literature
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Suprayitno, Edy. "ETIKA PENGEMBARAAN ILMU MASYARAKAT JAWA PADA NASKAH SERAT DEWA RUCI KARYA R. Ng. YASADIPURA I DALAM PERSPEKTIF KEHIDUPAN MODERN." LINGUA: Journal of Language, Literature and Teaching 14, no. 2 (September 1, 2017): 141. http://dx.doi.org/10.30957/lingua.v14i2.297.
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This research examines the etiques in acquiring knowledge in the Javanese community tradition. The object of this study was Dewa Ruci script by R.Ng. Yasadipura I. The research used qualitative descriptive approach and content analysis as the research design assigning the sociology theory for literature. The finding showed an evidence when acquiring the knowledge, the Javanese always taught four aspects of heritages to their descendants that is inherently asserted in the perspective of the Javanese community and their philosophy. Those aspects attached within the spirit of the Javanese consisted of: (a) enthusiasm, (b) do not give up easily, (c) persistence, and (d) students’ obedience.
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Morris, Leslie A. "Reading the Bible in a Javanese Village." Journal of Southeast Asian Studies 27, no. 2 (September 1996): 374–86. http://dx.doi.org/10.1017/s0022463400021111.
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Reading the Bible is the principal religious practice of many Javanese Protestants. It is here compared to Javanese interpretive approaches to other texts, such as the Qur'an, magical formulae, and schoolbooks. While many aspects of the format of the village Bible study group constitute a break with conventional Javanese interpretive practices, the interpretive discourse of a Bible study meeting is still constrained by long-standing status and gender distinctions. Nevertheless, the innovative format of Bible study opens some room for interpretations that undercut more authoritative and conservative readings.
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Wulandari, Patricia. "The Religiosity of Javanese Society in Modern Indonesian Literature." Indonesian Community Empowerment Journal 1, no. 1 (March 19, 2021): 8–13. http://dx.doi.org/10.37275/icejournal.v1i1.3.
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A good literary work can provide information about various kinds of community life,including life related to religiosity. Literary works are closely related to religisiutas,because of that, various works appearing showing the religiosity of society, one ofwhich is the Javanese. Modern Indonesian literary works that illustrate this are thecollection of short stories from Umi Kalsum by Djamil Suherman, the lyrical prosePengakuan Pariyem by Linus Suryadi AG, and the novel Ronggeng Dukuh Paruk byAhmad Tohari. Each of these works represents the diversity of Javanese society. Thecollection of short stories from Umi Kalsum shows the religious side of the communitycalled the santri who are so obedient in carrying out their worship. The lyrical proseof Pariyem's confession provides information on how a babu is so resigned to seeinglife, but in her soul holds the wisdom of Kejawen. Meanwhile, Ronggeng Dukuh Parukdescribes the Javanese people who worship the spirits of their ancestors. Even thoughthey have different religions, they basically want harmony. Javanese people who livein santri enjoy harmony when they live with strong Islamic values. The Javanesepeople of the Gunung Kidul area live in harmony if they are always nrimo and see lifeas it is according to its Javanese nature. The Dukuh Paruk community attainsharmony that originates from the worship of the spirit of Ki Secamenggala.
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Maghfiroh, Nur Vitarini. "Citra Perempuan Jawa dalam Novel Canting Karya Arswendo Atmowiloto dan Amba Karya Laksmi Pamuntjak." ESTETIK : Jurnal Bahasa Indonesia 1, no. 1 (July 13, 2018): 69. http://dx.doi.org/10.29240/estetik.v1i1.512.
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This research describes: (1) the self image of Javanese women in Canting by Arswendo Atmowiloto and Amba by Laksmi Pamuntjak, (2) the role of Javanese women in domestic in Canting by Arswendo Atmowiloto and Amba by Laksmi Pamuntjak, and (3) the role of Javanese women in public in Canting by Arswendo Atmowiloto and Amba by Laksmi Pamuntjak. This research is qualitative research by using comparative literature studies which refers to content analysis method. Data in this research is get from dialogs and narrative from Canting by Arswendo Atmowilotoand Amba by Laksmi Pamuntjakin quotes. Based on the finding of research and discuss, it can be concluded as follows. Firsty, the self image of Javanese women is divided into two aspects, physical and psychological aspects. Secondly, there are three aspects of Javanese women’s role in domestic compared between Canting and Amba, decision-making in the family aspect, economic aspect and sexuality aspect. Thirdly, both of Canting and Amba describes the negative stereotypes that women are being seen as the second human being in the public sector and are not given the same right to education as men.
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Salim, Agus. "Javanese religion, Islam or syncretism: comparing Woodward’s Islam in Java and Beatty’s Varieties of Javanese Religion." Indonesian Journal of Islam and Muslim Societies 3, no. 2 (November 1, 2013): 223. http://dx.doi.org/10.18326/ijims.v3i2.223-266.
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It has been proven that the different findings in examining Javanese religious life<br />are led by the differences in terms of academic approaches. It includes the ways<br />some key terms are perceived and elaborated. The term ‘Islam’ is defined in its<br />wide sense by one and its narrow sense by the other. The popular rite of Slametan<br />is also elaborated its different aspects by different authors, one leading to Islam<br />and the other leading to animism. The notion of mysticism and mystical practices<br />are also employed to refer to something different, one referring to Sufi tradition,<br />and the other referring to authentic Javanese mystical practices.<br />In addition, authors’ perspectives matter. Particular understanding of some no-tions applied from the beginning of the observation has been guided the attention<br />to particular aspects of religious life. Certain understanding about Islam has made<br />one author emphasize more on the aspects of Islam, rather than different reli-gious tradition. On the other hand, an empty-assumption-like autor to conduct<br />observation on religious life of Javanese has been easily fallen to the dominant<br />view of previous examination on the field. Those factors may lead to using differ-ent sort of data. If a single religious tradition like Islam is considered, the useful resources are textual, since they tell much about the general development of the<br />tradition. However, while no single religious tradition is considered more impor-tant than others, one may find that ethnographical account is the best way to see<br />what kind of religious traditions exist and how the traditions are perceived and<br />practiced. Lastly, as the leading notion and the subsequent sort of data used are<br />different, the aspects of a religious tradition are emphasized differently, one the<br />great and the other the little tradition. Therefore, the awareness -that ‘there is<br />subjective involvement in the process of knowing’ is confirmed in this thesis. It<br />has been proven by the fact that different findings of the same field research are<br />caused by the ways researchers approach the problem. In fact, they have differ-ent approaches.<br />Telah terbukti bahwa perbedaan temuan dilapangan dalam penelitian tentang<br />keberagamaan masyarakat Jawa dipicu adanya perbedaan pendekatan penelitian.<br />Perbedaan tersebut diantaranya adalah perbedaan cara memaknai beberapa<br />kata kunci. Kata ‘Islam’ oleh satu peneliti didefinisikan secara luas, sementara<br />oleh peneliti yang lain didefinisikan secara sempit. Pembahasan tentang Slametan<br />juga ditekankan pada aspek-aspek yang berbeda oleh masing-masing penulis.<br />Hasilnya, sementara yang satu menunjukkan bahwa upacara tersebut Islamik,<br />yang lainnya cenderung animistik. Wacana tentang paham dan praktek mistik<br />juga dikembangkan mengarah pada klaim yang berbeda, yang satu tradisi Sufi,<br />yang lainnya paham kebatinan asli Jawa.<br />Selanjutnya, beberapa point penting terkait dengan perspektif yang<br />dikembangakan oleh peneliti. Istilah kunci yang dipegang sejak awal menuntun si<br />peneliti untuk menekankan pada beberapa aspek kehidupan keberagamaan. Is-lam yang menjadi faktor penentu mengarahkan si peneliti untuk lebih banyak<br />menekankan data dan penafsirannya pada Islam, daripada tradisi keagamaan<br />lain. Disisi lain, karya yang nampak diawalnya tanpa pretensi apapun tentang<br />tradisi keagamaan tertentu, bahkan mudah jatuh pada tuntunan karya-karya<br />sebelumnya. Faktor-faktor tersebut mengarahkan para peneliti untuk memakai<br />perangkat data yang berbeda. Jika yang banyak diperhitungkan sejak awal adalah<br />suatu tradisi keagamaan tertentu, misalkan Islam, sumber yang lebih berguna<br />adalah text, untuk melihat perkembangan umum dalam beberapa tingkat tradisi.<br />Namun jika tidak ada prioritas satu tradisi tertentu, si peneliti menganggap bahwa<br />catatan ethnography akan lebih banyak berguna. Taerakhir, adanya perbedaan-perbedaan yang telah disebutkan tadi akan mengarahkan pada penekanan pada<br />aspek-aspek tradisi yang berbeda.<br />Dengan demikian, keyakinan bahwa ‘ada pengaruh subjective dalam proses<br />mengetahui’ sebagaimana yang dikembangkan oleh sosiologi pengetahuan telah<br />terbukti dalam. Faktanya adalah pernbedaan temuan lapangan dipengaruhi oleh<br />secara apa masalah penelitian tersebut didekati. Nyatanya, perangkat penelitian<br />yang mereka gunakan memang berbeda.
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Coppola, Carlo, and George Quinn. "The Novel in Javanese: Aspects of Its Social and Literary Character." World Literature Today 67, no. 4 (1993): 897. http://dx.doi.org/10.2307/40149811.
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Ricklefs, M. C. "Unity and Disunity in Javanese Political and Religious Thought of the Eighteenth Century." Modern Asian Studies 26, no. 4 (October 1992): 663–78. http://dx.doi.org/10.1017/s0026749x00010015.
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A central problem in both the political and the intellectual history of Java is the disparity between the ideal of a unified state and the historical reality of fragmented power and authority, between the image and the reality of pre-colonial Javanese political history. An investigation of views held by literati of the kingdom of Mataram before the middle years of the eighteenth century can elucidate this problem. Turning from historical-political to religious literature in Javanese may help to resolve it.
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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 (May 30, 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 and interview results then became analytical material and adapted to the existing frame of thought as a result of the library studies conducted at the beginning. Then after the analysis process was completed, the results were obtained. This research revealed that the Javanese culture in the people of Yogyakarta affected the political ideology because when speaking about Javanese culture, three aspects cannot be separated in the Javanese community, especially Yogyakarta, Javanese culture, Belief, and religion. A contest will always be syncretism, cannot be constantly intact on assimilation, and acculturation is even alienated (to be drawn). As long as the Javanese people still exist, the Javanese culture will remain alive and develop when the relics of letters, dialectics, and cultures still exist.
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Prabowo, Dhanu Priyo. "SERAT WIYATA ADI: SEBUAH MEDIA MEMBANGUN KARAKTER ANAK DEKADE 1920-AN MELALUI SASTRA ANAK BERBAHASA JAWA (SERAT WIYATA ADI: ASPECTS OF CHILD CHARACTER EDUCATION IN THE 1920S THROUGH JAVANESE CHILD LITERARY)." Widyaparwa 44, no. 1 (June 29, 2016): 40–48. http://dx.doi.org/10.26499/wdprw.v44i1.133.
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Sastra anak berbahasa ibu (Jawa) merupakan karya sastra Jawa yang masih ditulis hingga saat ini. Akan tetapi, sastra anak berbahasa Jawa yang berbentuk tembang (puisi) amat langka. Kebanyakan sastra anak berbahasa Jawa ditulis dalam bentuk gancaran (prosa). Salah satu karya sastra anak berbahasa Jawa adalah Serat Wiyata Adi (SWA), karya Samsoe Hadiwijata, terbitan Balai Pustaka. Karya tersebut merupakan media yang dipakai oleh penulisnya untuk membangun karakter anak-anak Jawa pada dekade 1920-an. Masalah penelitian ini ialah bagaimana SWA berperan sebagai media pembangun karakter anak tahun 1920-an dengan melalui sastra anak yang berbahasa Jawa. Tujuan penelitian ini adalah mengungkapkan SWA sebagai media pembangun karakter anak tahun 1920-an melalui sastra anak berbahasa Jawa. Teori yang dipergunakan di dalam penelitian adalah strukturalisme sehingga dapat melihat potensi-potensi bahasa yang digarap oleh pengarang, baik pada tingkat sintakmatik maupun paradigmatik. Oleh karena data penelitian sastra berupa bacaan atau pustaka, metode pengumpulan data di dalam penelitian SWA ini dilakukan dengan cara membaca keseluruhan (dari awal sampai akhir) karya. Analisis terhadap SWA dilakukan dengan melihat hubungan dan rangkaian nilai-nilai yang dibangun sehingga mewujud menjadi teks. Teks itulah yang membangun karakter anak-anak.Literary of a child whose mother tongue is Javanese is Javanese literature that is still written today. However, Javanese child literature in the form of a song (poem) is very rare. Most of the Javanese child literature is written in the form of prose (prose). One of the Javanese child literature is a Serat Wiyata Adi (SWA), the work of Samsoe Hadiwijata, published by Balai Pustaka.The work is a medium that is used by the author to build the Javanese child characters in the 1920s. The research problem is how SWA plays a role as 1920s child character builder media through Javanese child literature.The purpose of this research is to reveal the SWA as child character builder media in the 1920s through Javanese child literature.The theory in the study is structuralism that can view the potential of language written by the author, both at the level syntagmatic and paradigmatic.Therefore, research data is reading text or literature text, data collection method in SWA research is done by reading whole works (from beginning to end). Analysis of the SWA is done by observing on relations and a series of built values that is manifested in the text. Therefore, the text builds child character.
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Kartikasari, Erlin. "Nilai Budaya dalam Serat Ajisaka." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 4, no. 2 (June 1, 2021): 177–88. http://dx.doi.org/10.30872/diglosia.v4i2.139.
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One of Javanese literature attached to Javanese people is the story of Ajisaka, which was published among the people in verbal and writing. Ajisaka is a Javanese figure whom the Javanese people consider as the originator of Javanese script. One of the recorded of the story of Ajisaka was the Serat Ajisaka written by J. Kats using Javanese script. Serat Ajisaka is one of the stories from a collection of stories in the book entitled Serat Jawi Tanpa Sekar written by J. Kats, a Dutch writer in 1942. This research aims to describe the cultural values in Serat Ajisaka by J. Kats in 1942 using philology studies. This research uses the descriptive method conducted in three stages, the first stage transcribing data, the second stage transliterating Latin script containing Javanese into Indonesian, then analyzing the cultural value in Serat Ajisaka. Serat Ajisaka has several concepts of cultural values, namely: 1) educational values, 2) religious values, 3) leadership values, 4) heroism values, 5) courage values, 6) simplicity values, 7) mutual-cooperation values, 8) moral values, and 9) the value of sacrifice for others.
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Badrudin, Ali. "PRANATA MANGSA JAWA (Cermin Pengetahuan Kolektif Masyarakat Petani di Jawa)." Adabiyyāt: Jurnal Bahasa dan Sastra 13, no. 2 (December 31, 2014): 229. http://dx.doi.org/10.14421/ajbs.2014.13204.
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The research studies the Javanese language in the context of it society. The main goal is to express the knowledge system and the thought patterns of the Javanese society, especially the Javanese farmers, in understanding their life and the world of their life. The steps of this research are: (1) collecting data, (2) analyzing data, and (3) presenting the research results. The analysis of the data finds the following results: (1) The language units classification pattern are analyzed grammatically; (2) the knowledge system and the collective thought of the Javanese society expressed in the pranata mangsa are as follows: (a) The uses of metaphor describes: the world/the earth, (parts of) human body, wind, sounds, finery, water, and family relationship; (b) The reasons of using the Kawi language in pranata mangsa are motivated by the intellectual values, the artistic values, aesthetic aspects, and common usage in the Javanese literature; and (c) In relation to pranata mangsa, the Javanese society has the concepts of the vertical and horizontal relationship, which cover: the concept of God, the world/the earth, time, and space. Through pranata mangsa, the farmers harmonizing themselves with the cosmos and the nature.
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Erawati, Ni Ketut Ratna. "The Relativity Strategy of Old Javanese." Journal of Language Teaching and Research 8, no. 6 (November 1, 2017): 1100. http://dx.doi.org/10.17507/jltr.0806.10.
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Old Javanese is one of the temporal dialects in Indonesia that is estimated to develop from the IX-XV century. The language has a lot of langues inherited in the form of literature kakawin (Old Javanese poetry) and the form of parwa (Old Javanese language prose) until now. Literary works in the form kakawin and parwa are very popular work to be sung in Balinese society especially in religious ceremonies. Therefore, the Old Javanese is very worthy of being used as a linguistic study even though the language is categorized as a dead language. In morphological typology, Old Javanese is an agglutinative type. On the other hand, syntactically the Old Javanese language includes the Split-S typology. Associated with morphological typology and syntax, the Old Javanese has a core system or verb. Thus, the Old Javanese has various forms of verb-alternation in clause structures, either in single clauses or complex clauses. Relative clauses are one part of the complex clause having a change of grammatical relation when the insertion of certain linguistic elements. The topic of this study was the relativity strategy in Old Javanese. The relativity strategy of Old Javanese was described with related theories and concepts. Based on the result the Old Javanese could make the subject to be relative by inserting element of the relative sang and ikang. On the other hand there was also an indirect relativity by marking of verbs and penloping.
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Pudjiastuti, Titik. "Tulisan Pegon Wujud Identitas Islam-Jawa Tinjauan atas Bentuk dan Fungsinya." SUHUF 2, no. 2 (November 21, 2015): 271–84. http://dx.doi.org/10.22548/shf.v2i2.92.
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Islam comes to Java in 15th-16th centuries did not only introduce the religious concepts but also Arabic scripts. The impact of the penetration of Islam was the production of new civilization which is known as Islamic-Javanese civilization. The  Arabic scripts which at first were taught for the sake of understanding Islamic teachings and of writing Islamic text in Arabic, were eventually developed, modified and adapted to the Javanese tongue and then can be used as the tool to write the texts in Javanese literature. This modified Arabic-Javanese script is known as pegon. The original purpose of creating pegon script was related to the mission of spreading Islam but in further development is also functioned as the medium of writing many purposes and interests such as for writing literary texts, documents, private letters, etc
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Smith-Hefner, N. J. "Pembaron: An East Javanese Rite of Priestly Rebirth." Journal of Southeast Asian Studies 23, no. 2 (September 1992): 237–75. http://dx.doi.org/10.1017/s0022463400006184.
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Although courtly literature provides insight into the high tradition of Old Javanese Hinduism, the nature of popular Javanese religion in former times remains a topic of considerable obscurity. In his voluminous masterpiece on pre-Islamic Java, the Dutch historian Th. G. Th. Pigeaud identifies some 218 clerical estates that existed in rural east Java in the fourteenth century, speculating as to the nature of their social and religious organization. But none of these Hindu and Buddhist clerical communities survived into the modern era, and as a result we know little of their relation to popular Javanese religion. For years scholars have lamented the dearth of primary materials on popular Javanese Hinduism both during and after the fall of the last of Java's major Hindu-Buddhist courts, Majapahit. At the height of its power during the second half of the fourteenth century, Majapahit was conquered by an alliance of Islamic principalities in the early sixteenth century.
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Yenny Gunawan, Fransnino,. "ARCHITECTURAL ACCULTURATION IN THE RESIDENCE OF BUDHI SANTOSO." Riset Arsitektur (RISA) 1, no. 03 (July 17, 2017): 307–26. http://dx.doi.org/10.26593/risa.v1i03.2605.307-326.
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Abstract - In the Colonial Era, Dutch architects came to Indonesia and designed buildings based on their European expertise. They adapted to the factor of the tropical climate and indigenous cultural elements as a source of developing the process of architectural acculturation. The residence of Budhi Santoso in Yogyakarta is one of the products resulting from the acculturation between Dutch colonial architecture and the local wisdom and skills of Javanese culture. Architectural acculturation is an important topic that requires further study to contribute to the wealth of cultural knowledge, academic vocabulary as well as the variety of Indonesian architectural styles.The research method consists of qualitative research while the data processing has been obtained from studying the relevant background literature, direct observation, taking measurements, recording data in the shape of photographs and conducting interviews with the owner, Mr Budhi Santoso himself. The data were subjected to analysis using the comparative method by way of a comparison between Dutch and Javanese architecture. This analysis employs a theory derived from the study of background literature, namely Francis D.K. Ching’s theory concerning form, space and order to draw conclusions from the research study of cultural acculturation as observed in this residence.The conclusion indicates that Budhi Santoso’s residence is the product of a form of cultural acculturation between Dutch and Javanese architecture viewed from various angles, including the aspects of site/location, mass form, spatial order (lay-out), the elements of structural and non-structural scope and ornaments. These aspects have been affected by certain dominant features from one of the architectural styles, or else they have received the impact from a mixture between the two styles mentioned, leading to a new type of hybrid architecture. Keywords: Acculturation, Dutch Architecture, Javanese Architecture
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Adinugraha, Fajar, and Adisti Ratnapuri. "PENDIDIKAN NILAI SIKAP KURIKULUM 2013 DALAM TEMBANG MACAPAT." Jurnal Selaras : Kajian Bimbingan dan Konseling serta Psikologi Pendidikan 1, no. 1 (July 18, 2018): 39–53. http://dx.doi.org/10.33541/sel.v1i1.770.
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Curriculum 2013 is a curriculum that emphasizes affective aspects (attitude values), cognitive aspects (knowledge), and psychomotor aspects (skill). The affective aspect consists of social values and spiritual values. Before the curriculum 2013 was declared, the Java community already has a life guide in the form of local wisdom called tembang macapat. Tembang macapat is a Javanese literature that belongs to a new Javanese literature. There is a poem containing the worthy value inside the tembang macapat. The worthy value is the social and spiritual value in daily life. Social values consits of honesty , discipline, responsibility, tolerance, cooperation, polite, and confidence. The Spiritual values are found in the tembang macapat which always reminds people to the God. There are 4 (four) types of tembang macapat which are analyzed. They are Pocung, Pangkur, Dhandhanggula and Kinanthi. There are value which found in that songs (tembang). The values are honest, discipline, responsibility, tolerance, polite, confidence and spiritual value. The preservation of the tembang macapat may be used to improve morale in a society that has begun to fade due to cultural influences from outside the Java community.
Keywords: curriculum 2013, macapat, social value, spiritual value
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Zaini-Lajoubert, Monique. "Traces of the Ramayana and Mahabharata in Javanese and Malay Literature." Archipel, no. 97 (June 11, 2019): 295–97. http://dx.doi.org/10.4000/archipel.1098.
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Et al., Sukadari. "IMPLEMENTING THE CONCEPT OF PATIENCE, GRATITUDE, AND A LESSON OF SINCERITY ACCORDING TO JAVA CULTURAL PERSPECTIVE." Psychology and Education Journal 58, no. 2 (February 1, 2021): 1905–12. http://dx.doi.org/10.17762/pae.v58i2.2347.
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The concepts of patience, gratitude, and sincerity are products of local wisdom which are conditional on Javanese cultural values. These three concepts are included in the study of positive psychology that developed in the West, but in their meaning, they are often different from the philosophical foundations of Javanese culture. Unfortunately, the concepts of patience, gratitude, and sincerity in Javanese culture are not widely studied. In this article, the concepts of patience, gratitude, and sincerity will be presented in learning according to the perspective culture of Java. Se others, to deepen this study the authors also outline the concept of patience, gratitude, and sincerity kind of review of psychological or religious. This article uses a literature study where the information collected is obtained through journals, books and other scientific works that can support research topics.
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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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Janse, Mark. "E.M. Uhlenbeck (1913-2003) and the Royal Netherlands Institute of Southeast Asian and Caribbean Studies (KITLV)." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 164, no. 4 (2008): 379–89. http://dx.doi.org/10.1163/22134379-90003647.
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Eugenius Marius Uhlenbeck (1913-2003) needs no introduction to readers of this journal. Bob, as many knew him, was editor of the Bijdragen tot de Taal-, Land- en Volkenkunde from 1949 until 1958. He took up this task after he obtained his PhD for his dissertation on the structure of the Javanese morpheme, and remained as editor until he was appointed chair in general linguistics at Leiden University, where he also held the chair in Javanese language and literature from 1950 until 1983.2 During his lifetime, he contributed fourteen articles to the journal. Many of these have become classics in their fields, particularly his studies of various aspects of Modern Javanese morphology and his interpretation of several Old Javanese texts. In addition, he also published eleven reviews in the Bijdragen. Among these, his article on Zoetmulder’s study of language of the Adiparwa (1950) deserves special mention. In addition to his contributions to the Bijdragen, the Royal Netherlands Institute of Southeast Asian and Caribbean Studies (KITLV) published five important monographs written by him. This brings me to the focus of this paper: the relationship between Uhlenbeck and the KITLV.
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Siegel, James. "Some Views of East Javanese Sorcery." Archipel 64, no. 1 (2002): 163–80. http://dx.doi.org/10.3406/arch.2002.3731.
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Riyadi, Agus. "Tradisi Keagamaan dan Proses Sosial pada Kaum Muslim Pedesaan." International Journal Ihya' 'Ulum al-Din 20, no. 2 (November 2, 2018): 193. http://dx.doi.org/10.21580/ihya.20.2.4046.
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Religious ceremonies that are usually carried out by Javanese are inherited from the ancestors. There are two types of religious ceremonies in the form of salvation in Javanese society, namely life cycle salvation ceremonies and Islamic religious holidays. The research aims to find an understanding of the traditions of religious ceremonies and social processes for Muslims in Karangrayung District, Grobogan Regency. Data collection methods were obtained through observation, interviews, documentation and literature study. After that, the data is analyzed qualitatively-descriptive-interpretative. The results showed that there were seven religious ceremonies and social processes which until now were still commemorated by the Karangrayung people, namely: Sura (Muharam), Rajaban selametan, Mauludan selametan, Selametan Ruwahan, Selametan Likuran, Selametan Bodonan, and Selametan Besar which were held on the 10<sup>th</sup> Zulhijjah. The perception of the people of Karangrayung on religious ceremonies and social processes is a form of virtue that is recommended by Islamic teachings that contain values: 1) charity, 2) ukhwah Islamiyah, 3) help, and 4) share with others
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Prabowo, Dhanu Priyo. "Inisiasi dalam Kisah Perjalanan Model Jawa." ATAVISME 14, no. 1 (June 30, 2011): 125–34. http://dx.doi.org/10.24257/atavisme.v14i1.109.125-134.
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Tulisan ini bertujuan mengungkap inisiasi dalam kisah perjalanan model Ja- wa. Sebagai karya fiksi, kisah perjalanan model Jawa memendam dan menyiratkan tan- da-tanda yang berupa simbol-simbol yang harus diungkapkan kerumitan-kerumitan ni- lainya. Penelitian ini menggunakan teori semiotika. Teori semiotika menempatkan kar- ya sastra sebagai sistem tanda. Adapun metode yang dipergunakan adalah metode kuali- tatif. Data penelitian dikumpulkan melalui teknik studi pustaka. Dari hasil analisis dapat diungkapkan bahwa inisiasi dalam kisah perjalanan model Jawa dilakukan oleh tokoh cerita demi tujuan-tujuan tertentu yang berkaitan dengan pendewasaan dan pe- nyempurnaan diri selama hidup di dunia. Karya sastra Jawa genre kisah perjalanan mo- del Jawa ini mampu mentransformasikan budaya sastra Jawa yang lebih tua.
Abstract:
This paper aims to reveal initiation in Javanese model of travel writing. As fictional work, the travel writing in Javanese model contains and reflects signs in symbols that have to be revealed their detail values. The research was conducted using semiotics theory. The theory posits literary work as a sign symbol. The method conducted in this research was qualitative. The result shows that initiation in Javanese travel writing is conducted by those characters to perfect themself in living in the world. Javanese literary works in travel writing genre in Javanese model are able to transform older Javanese literary culture.
Key Words: literature; transformation; initiations; educative; religious
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Dewi Susanti, Rina. "TRADISI KENDURI DALAM MASYARAKAT JAWA PADA PERAYAAN HARI RAYA GALUNGAN DI DESA PURWOSARI KECAMATAN TEGALDLIMO KABUPATEN BANYUWANGI (Kajian Teologi Hindu)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 489. http://dx.doi.org/10.25078/jpah.v1i2.286.
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<p><em> Purwoasri is one of the villages in Banyuwangi Regency. Most of the people are Hindus, but not a few adherents of Islam. Javanese culture has existed since prehistoric times, the arrival of Hinduism on the island of Java gave birth to the Javanese Hindu culture that every activity can not be separated with the tradition of Kenduri. Kenduri is basically a tradition of praying together that is attended by neighbors and led by traditional leaders, who follow the tradition of kenduri inipun also not only people who are Hindus, but religious other than Hindupun also included in pelaksaannya, but harmony is very awake in society This purwoasri though they are different religions but very respect for each other. Based on the background of existing problems, then in this study presents three formulation of the problem as follows (1) How the process of kenduri tradition in Javanese society at the celebration of galungan holiday in Purwoasri Village, Tegaldlimo Sub-district, Banyuwangi Regency, (2) What is the function of kenduri tradition in Javanese society at the ceremony of the galungan holiday in Purwoasri Village, Tegaldlimo Sub-district, Banyuwangi Regency, (3) What theological meaning is contained in the tradition of kenduri in Javanese society at the celebration of Galungan Festival in Purwoasri Village, Tegaldlimo Sub-district, Banyuwangi Regency. The purpose of this research is to know (1) The implementation of the tradition of kenduri (2) The function contained in the tradition of kenduri (3) The theological meaning contained in the tradition of kenduri. Theory used to analyze the problem formulation is the theory (1) Religious theory to dissect deep discussion on Javanese religious beliefs (2) structural functional theory to dissect the quality of beliefs of society or aspects of sradha and devotion in the field of religion (3) Theory of symbol to analyze the theological value contained in the tradition of kenduri. With the descriptive analysis, the results of the research (1) The process of implementing the kenduri tradition, which includes: the preparation stage of kenduri tradition begins with the making of offerings, kenduri tradition which begins with the prayer readings by the village elders then followed by the participants of the kenduri then continued with the blessing or banten (2) The function of tradition of kenduri namely social function and religious function (3) The meaning of traditional theology of kenduri includes the meaning of ethics and the meaning of balance.</em></p>
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Wati, Mila Anggar, Sumarwati Sumarwati, and Kundharu Saddhono. "Javanese Literature and Culture Value in Prosesion of Traditional Ceremony Dhukutan at Nglurah Village, Tawangmangu Regency, Jawa Tengah." Hortatori : Jurnal Pendidikan Bahasa dan Sastra Indonesia 2, no. 1 (July 25, 2019): 30–36. http://dx.doi.org/10.30998/jh.v2i1.60.
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This article is one of wide studies that analyze literature and cultural values and prosesion in traditional ceremony of Dhukutan at Nglurah Village Tawangmangu Regency. Those traditional ceremony become tourist attractions. This study uses qualititive method inludes collection of primary an secondary sources such as literature study, observation, structured and in-depth interviews. Traditional ceremony have been existed during the ancestor period, it is always accompanied by the presence of ubarampe that has philosophical and historical significance among them. There are five Javanese literature and culture values in Dhukutan; 1) hedonic value, 2) artistic value, 3) cultural value, 4) ethical, moral, religious value, 5) practical value. There are three steps in Dhukutan , 1) preparation, 2) core ceremony, 3) closing . All sesaji in this traditional ceremony using material of corn. The purpose of this study is to knowing Javanese Literature and Culture Value and prosesion of Dhukutan ceremony and oral regulations of Dhukutan.
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Acri, Andrea, and Thomas Hunter. "Translation as Commentary in the Sanskrit-Old Javanese Didactic and Religious Literature from Java and Bali." Medieval Worlds medieval worlds, Volume 11. 2020 (2020): 213–40. http://dx.doi.org/10.1553/medievalworlds_no11_2020s213.
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Behrend, Timothy E. "Small Collections of Javanese Manuscripts in Indonesia." Archipel 35, no. 1 (1988): 23–42. http://dx.doi.org/10.3406/arch.1988.2414.
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Jaeni, Muhamad. "The Nationalism of Javanese Muslim Clerics: Study on Nationalism Discourse of Kitabs by Kiais of North Coast of Central Java in the XIX-XX Centuries." Walisongo: Jurnal Penelitian Sosial Keagamaan 28, no. 1 (May 20, 2020): 29–48. http://dx.doi.org/10.21580/ws.28.1.5200.
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Treasures of the Javanese Muslim clerics (Kiais) thought on nationalism contained in their books have made a valuable contribution in maintaining Indonesia as a unitary state. Their papers discuss not only religious issues but also the values of nationalism. This study is aimed at examining the linguistic dimensions, the praxis-discourse, and the socio-cultural-political aspects of their books. It incorporates both critical discourse analysis and content analysis. From the profound analysis, the study concludes that, first, the texts concerning nationalism in a number of the Kiais’ books can be seen through their linguistic dimension. These linguistic dimensions are partly found in the books written by Kiais from coastal areas. Second, at the level of praxis-discourse, those books are mostly written in Pegon script. The preservation of Arabic Pegon is meant not only to facilitate Javanese society in learning but also to indicate the Kiais' love of the local language, which is part of the national identity. Third, those books were mostly written during the struggle of the Indonesian people against the colonizers. While writing and teaching their religious texts, the pesantren Kiais instill values of the importance of loving and caring for the motherland.
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Pebrianto, Moh, and Nur Hadi. "Pelestarian Budaya Jawa Oleh Sekolah Budaya Tunggulwulung di Kota Malang, Jawa Timur." Journal of Education, Humaniora and Social Sciences (JEHSS) 3, no. 3 (March 3, 2021): 879–87. http://dx.doi.org/10.34007/jehss.v3i3.415.
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This study aims to describe the process of the formation of the Tunggulwulung School of Culture (SBT) in Malang and the form of Javanese cultural preservation carried out by the school of culture. This study uses a qualitative research approach. The process of extracting data was carried out by observation, interviews, and documentation, and literature study. The results showed that the Tunggulwulung School of Culture (SBT) was established to preserve the culture and artistic heritage of the ancestors, particularly Javanese culture and arts. The activities carried out at the Tunggulwulung School of Culture (SBT) include ngangsu kaweruh or conducting studies on cultural history and heritage arts (especially Javanese culture), and others. Based on the AGIL concept by Parsons, the Tunggulwulung School of Culture (SBT) can survive and develop until today due to four aspects. The first is an adaptation, the Tunggulwulung School of Culture (SBT) adapts by freeing people to participate in activities according to their interests and wishes, and free of charge. The second is goal achievement. The school has various activities that are used as a basis for achieving the goal, namely preserving Javanese culture. Then the integration is carried out through the formation of an organizational structure, as well as holding various activities and promotions. The last one is latency, the Tunggulwulung School of Culture (SBT) maintains patterns or systems through innovation in learning models, activities, and promotions.
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Wiratama, Rudy. "REPRESENTATION OF JAVANESE IDENTITIES IN WAYANG GEDHOG DEPICTING PANJI TALES." Jantra. 14, no. 2 (December 27, 2019): 203–12. http://dx.doi.org/10.52829/jantra.v14i2.98.
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Wayang Gedhog is a genre of puppetry which once ever enjoyed its popularity in Java, particularly in Surakarta and Yogyakarta until the beginning of 20th century. Its Panji-themed lakon is always for all time identified with court traditions. It implicitly reflects the social order and paradigm of the members of this political institution from its court aristocrats to low-ranked officials. Wayang Gedhog is undergoing an era of change where the life of performing arts is rapidly developing. Using Homi Bhabha’s theory about Self Identification, this research aimed to reveal how far the lakon and artefacts of Wayang Gedhog represents today’s Javanese thoughts and manners and the factors that have influenced the matters. The data were collected from: 1) the information gathered especially from the courtiers, as seen from the social, cultural, religious and political aspects, 2) library research, and 3) puppets of Wayang Gedhog of Surakarta style. This research has found that Wayang Gedhog as a performing art does not only function as an entertainment or aesthetical presentation, but also record the efforts of the Javanese living in the courts to redefine their concepts of self identity.
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Ricci, Ronit, and Willem van der Molen. "Java in Jerusalem : New Directions in the Study of Javanese Literature and Culture." Archipel, no. 97 (June 11, 2019): 13–18. http://dx.doi.org/10.4000/archipel.1004.
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Arinin, Evgeniy. "Religious Studies Aspects of SelfPresentation in the Old Believers’ Literature." Vestnik of Northern (Arctic) Federal University. Series "Humanitarian and Social Sciences", no. 6 (December 20, 2017): 62–73. http://dx.doi.org/10.17238/issn2227-6564.2017.6.62.
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Oetomo, Dédé. "Serat Ang Dok : A Confucian Treatise in Javanese." Archipel 34, no. 1 (1987): 181–97. http://dx.doi.org/10.3406/arch.1987.2380.
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Gomperts, Amrit, and P. Carey. "Campanalogical Conundrums: a History of Three Javanese Bells." Archipel 48, no. 1 (1994): 13–31. http://dx.doi.org/10.3406/arch.1994.2997.
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Ricklefs, M. C. "Babad Sangkala and the Javanese sense of history." Archipel 55, no. 1 (1998): 125–40. http://dx.doi.org/10.3406/arch.1998.3445.
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Arifin, Mohamad Zaenal. "Aspek Lokalitas Tafsir Faiḍ al-Raḥmān Karya Muhammad Sholeh Darat." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 3, no. 1 (November 25, 2018): 14–26. http://dx.doi.org/10.24090/maghza.v3i1.1951.
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The birth of exegesis literature and Qur’an translation in the local language is a response of and an influence from the socio-cultural background of mufassir. It is understandable considering that exegesis of the Qur’an was a result of mufassir’s intellectual construction explaining messages of God in the Qur’an taking into account human needs in a particular social and cultural environment including with its surrounding complex values. In this case, the researcher is interested in Tafsir Fayḍ al-Raḥmān written by Kiai Sholeh Darat, for it was a fact of the prevailing internalization of Javanese culture into Islam which creates a collaboration pattern between a specific Javanese culture and Islam and becomes a particular phenomenon in terms of tafsīr al-Qur’ān. Several reasons underlie Kiai Sholeh Darat to undertake intellectual preaching to people by writing works in local language. First, the social and political conditions in last 19th Century show that that majority of Javanese people are Muslims who are unfamiliar with religious understanding. Second, in that condition, Java was under control of colonial governor that supervised and restricted Kiai Saleh Darat preaching.
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ZUSTIYANTORO, DHONI, Widodo Widodo, Rani Nur Safitri, and Mita Wahyuni. "Pengembangan Novelet Berbahasa Jawa Bertema Sejarah Semarang untuk Pembelajaran Sastra Jawa SMA/Sederajat." Piwulang : Jurnal Pendidikan Bahasa Jawa 8, no. 2 (December 14, 2020): 134–47. http://dx.doi.org/10.15294/piwulang.v8i2.42672.
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The existence of Javanese novels in Javanese literature learning has a standard thickness of novels (more than 100 pages) with various themes. Not all novels that have been published can be used as study material in literature learning. Literary works that can be used as teaching material with the theme of Semarang history. There are various values of life that can be learned, such as religion and tolerance, openness, and discipline, and hard work. There are two main objectives of the research, namely (1) the characteristics of the needs of teachers and students and (2) the draft novelet in Javanese with the theme of Semarang history. This development research was carried out with a research and development (R&D) design developed by Borg and Gall (2003) and modified into two stages, namely (1) preliminary studies and (2) draft development. The characteristics of the needs of teachers and students are seen from the four aspects of book feasibility, namely material, language, presentation, and graphics. The novelet draft consists of the beginning, the content, and the end. The initial section consists of the title page, the publication page, the table of contents page, and the foreword page. The contents of the novelet draft consisted of four short novels with historical themes in the city of Semarang, such as Ki Ageng Pandanaran, Admiral Cheng Ho, the legend of Gua Kreo, and the Five Days Battle in Semarang. The final section contains the author's biography.
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Pertiwi, Prima Pandu, Suyanto Suyanto, and Sri Puji Astuti. "Toponimi Nama-Nama Desa di Kabupaten Ponorogo (Kajian Antropolinguistik)." Nusa: Jurnal Ilmu Bahasa dan Sastra 15, no. 3 (August 30, 2020): 330–40. http://dx.doi.org/10.14710/nusa.15.3.330-340.
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This study aims to categorize the toponymy based on its manifestation aspects, explain the meaning of village names, and identify the cultural values contained in the naming of villages in Ponorogo Regency. This research uses anthropolinguistic theory, toponymy, meaning, and cultural values. This research uses in-depth interview techniques and literature study to collect the data. The analysis method used is the descriptive ethnographic method. The results showed that 83 village names in Ponorogo Regency contained toponymy aspects based on the naming. The village toponymy category in Ponorogo Regency includes three naming aspects. The manifestation aspect is contained in 34 village names, social aspects in 39 village names, and cultural aspects in 11 village names. In terms of meaning, 32 village names contain advice, rules, patterns of thought related to Javanese customs culture in the local community. Besides, it also contains the cultural values of peace and prosperity.
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Suroso, Suroso. "Multiculturalism and Javanese Ways of Behaving as Reflected in Umar Kayam’s Works of Fiction." European Journal of Language and Literature 7, no. 1 (January 21, 2017): 67. http://dx.doi.org/10.26417/ejls.v7i1.p67-75.
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This study aimed to describe the construction of multiculturalism in Umar Kayam's works of fiction in terms of the forms of multiculturalism, the factors causing multiculturalism and the effects of multiculturalism. This study used sociology of literature approach that sees literature as a reflection of society. There were three short stories and two novels that became the subjects of this study. They were Seribu Kunang-kunang di Manhattan (1988), Sri Sumarah, Bawuk (1988), Para Priyayi (1991), and Jalan Menikung (1993). The results showed that (1) the forms of multiculturalism found in Umar Kayam’s works are recognition of difference, democracy, justice and equality before the law, cultural values and ethos, unity in diversity, respect for other’s ethnicity and nationality as well as religious belief, implementation of cultural philosophy, appreciation of the private and public domain, respect for human rights and freedom to choose culture in a community; (2) the causes of multiculturalism are migration, intra-ethnic and inter-ethnic marriage, occupation, and devotion to somebody/"ngenger", (3) the effects of multiculturalism are reflected in the tolerant nature, respect for individual or group of people, surrendered life, willingness to help others, humility, and respect for religious beliefs.
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Schwarz, Silke. "Religious aspects in psychiatry and psychotherapy." International Journal of Human Rights in Healthcare 11, no. 2 (May 14, 2018): 109–15. http://dx.doi.org/10.1108/ijhrh-07-2017-0031.
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Purpose The purpose of this paper is to explore the role of religion in psychiatry and psychotherapy and it introduces a context-oriented approach to religion. Design/methodology/approach The paper opted for a selective literature review to highlight significant issues with regard to mainstream psychology. Findings It provides a short summary on the historical neglect and exclusion from clinical practice and shows how religion was integrated into the mainstream of psychotherapy and psychiatry. A quantitative and universalistic approach to religion is dominant. The widespread approach to religious coping by Pargament is presented as well as related findings with regard to religion and mental health. Research limitations/implications The paper includes implications for the development of a context-oriented inclusion of religion and encourages for associated empirical research. Originality/value With a critical inclusion of contexts, professionals may stay alerted to the issue that health and disorders are not ontological facts but contain moral codes of a current society. It takes the social context and unequal power relations as the starting point for a partisan cooperation with the affected persons.
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Suhanti, Indah Yasminum. "Cultural Aspects of Disposable Diaper Waste and Sanitary Napkins in Indonesia." Biokultur 10, no. 1 (July 11, 2021): 1. http://dx.doi.org/10.20473/bk.v10i1.27409.
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The cultural aspect of managing disposable diapers and sanitary napkins in Indonesia is very important. The purpose of this study was to obtain an overview of the cultural aspects of the waste management process. The method used literature review. The data analysis used thematic analysis. The articles obtained from the selection were 18 titles. The results of the review show that the culture that is most discussed in the issue of disposable diapers and sanitary napkin waste management is the culture of industrial society, then Javanese society, and the last one is colonial. Culture is discussed in the realm of practice and reasons for use as well as practices and reasons for waste management. Things that need to be deepened are culture in the form of (1) cultural engineering and cultural environment and (2) the realm of the impact of using and managing disposable diapers and sanitary napkins. Another suggestion is to expand database searches and perform SLRs for more detailed results.
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Firngadi, Moetrarsi SK. "The Statement Of Health And Children Growth Behind Javanese Local Wisdoms." Open Access Indonesia Journal of Social Sciences 3, no. 2 (November 24, 2020): 66–68. http://dx.doi.org/10.37275/oaijss.v3i2.29.
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Local wisdom emerges through internal processes and lasts a long time as a result of interactionsbetween humans and their environment. This long evolutionary process will lead to the emergenceof a crystallized value system in the form of common law, beliefs and local culture. Thus, in essencelocal wisdom is a norm that is adhered to in society which is believed in faith and becomes areference in everyday life. Local wisdom is the positive behavior of humans in interacting withnature and the local environment which comes from the values of religious customs, ancestraladvice or local culture, which are naturally built in a society to adapt to their local environment.This literature review aims to raise local wisdom in the form of traditions in Javanese society,especially those related to health and care for children.
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Nurhuda, Teguh Alif, Herman J. Waluyo, and Suyitno Suyitno. "SOCIOLOGY LITERATURE IN SIMPLE MIRACLES NOVEL BY AYU UTAMI AND ITS PEDAGOGICAL IMPLICATIONS." IJOLTL: Indonesian Journal of Language Teaching and Linguistics 3, no. 1 (January 1, 2018): 1–12. http://dx.doi.org/10.30957/ijoltl.v3i1.400.
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This study aims to describe the content of the novel Simple Miracles by Ayu Utami in terms of literary sociology studies. In addition, this study also sees its relevance to the learning of literature in high school grade XII. Novel Simple Miracles tells the spiritual story of the main character and his family in everyday life. In addition, in it also told about the relation of society related to religious, social, culture, and residence. This research uses qualitative descriptive method to describe the result of research of literary sociology on Simple Miracles novel. The results of this study indicate a social relationship between the character both in one family member and outside family members. It is that which indicates a relationship or social value in the novel. This novel also has a Javanese cultural value related to its birth and its inner death. The value of sociology literature study on social, religious, and cultural activities can be used as reference material in the study of literature in high school class XII in KD 4.1.