Javanese language

Dictionaries and other lexicographical material on Javanese, Sundanese, and Madurese, Indonesia's three largest regional languages, have been published from colonial to independent times. The study of indigenous languages was part of the Dutch colonial language policy from the nineteenth century onwards to facilitate missionary activities and communication with local rulers. As a result, a substantial corpus of lexicographical and grammatical studies appeared with Dutch as either the source or target language. Many of these works were compiled by scholars primarily employed as Bible translators. Only from the twentieth century onwards, and especially since Indonesia's independence, have lexicographical publications of a more diverse (yet not necessarily more comprehensive) nature entered the scene. Numerous contributions have been made by scholars working for Indonesia's national language center and catering to

Cibodas adalah salah satu daerah yang terletak di Dusun Jontor RT 01 RW 04 Desa
Margajaya Kecamatan Sukadana Kabupaten Ciamis Provinsi Jawa Barat. Pasar Cibodas yang beralamat di Dusun Jontor Desa Margajaya, Kecamatan Sukadana, Kabupaten Ciamis, Jawa Barat. Akses jalan Cibodas ini dari Rajadesa-Gardu Ciilat-Cisaga. Di Cisaga ini terdapat
satu komplek pasar yang bernama Pasar Cibodas, berdiri sekitar Tahun 2000 di masa
pemerintahan Kepala desa H. Lili Hambali.

This paper presents a general survey of borrowing within the Malayic language family, in which both the source and the recipient languages are either varieties of Malay/Indonesian, or other closely-related Malayic languages. The survey provides empirical evidence for a generalization governing the directionality of borrowing, specifying that the donor variety tends to be higher than the recipient variety on a scale of exotericity, making reference to a set of features of a broadly sociolinguistic nature. In terms of a sociolinguistically-based typology of Malayic varieties, the most frequent instances of borrowing within Malayic are from Standard Malay and Indonesian into koiné varieties and traditional dialects, as well as from koiné varieties into traditional dialects.

Frederick de Houtman’s Malagasy language material (1603) consists of a wordlist and short prose texts. It represents a dialect spoken more than four hundred years ago in the Antongil Bay region on Madagascar’s northeast coast, which does not have a documented modern descendant. This chapter investigates Malay and (to a lesser extent) Javanese loanwords found in this material. Most of these loanwords are demonstrably old and can be dated to an era preceding the Malagasy migrations to eastern Africa thirteen centuries ago. They provide invaluable insights into the world of the early migrants to Madagascar and the degree of their exposure to major civilizations in insular Southeast Asia before their departure from Borneo. Another important aspect of these loanwords is that they hold unique information about Malay and Javanese lexical history. Finally, that Houtman’s material represents Madagascar’s oldest historiolect only adds to the appeal of these data.

This presentation was made by Dr Gregorius Budi Subanar S.J. of  the Fakultas Filsafat, Universitas Sanata Dharma, for a joint discussion ("Njagong Budaya") on the "Hanoman Cultural Text in Indonesian-Javanese Society" at the opening of the Gedung Hanoman of the Taman Cipta Karya Nusantara Foundation in Sleman Yogyakarta, on Monday, 9 September 2024. In his presentation Romo Subanar starts in his first six slides by reviewing his first contacts with me in the run-up to the launch of the Indonesian translation of my "Power of Prophecy: Prince Dipanagara and the End of an Old Order in java, 1785-1855 [Leioden: KITLV Press, 2007;  Kuasa Ramalan; Pangeran Diponegoro dan Akhir Tatanan Lama di Jawa 1785-1855, Jakarta: KPG, 2012)" at Tegalrejo on 8 March 2012, and subsequently at the Borobodur Writers and Cultural Festival 2014

Penelitian ini bertujuan mengetahui nilai-nilai ajaran moral yang terkandung dalam Serat Dongeng Cekruk Truna. Sumber data dalam penelitian Serat Dongeng Cekruk Truna adalah katalog-katalog yang memuat informasi tentang keberadaan naskah Serat Dongeng Cekruk Truna. Teknik pengumpulan data dilakukan dengan fotografis dan transliterasi. Teknik analisis data dalam penelitian adalah teknik analisis filologi mengacu pada cara kerja filologi. Serat Dongeng Cekruk Truna merupakan naskah jamak, maka cara kerjanya pun menyesuaikan dengan cara kerja naskah jamak. Metode penyuntingan teks dalam penelitian ini melalui tahapan-tahapan (1) deskripsi naskah, (2) perbandingan naskah, (3) penentuan naskah dasar, serta (4) suntingan teks dan aparat kritik. Analisis deskriptif digunakan untuk menjabarkan permasalahan yang terkandung dalam Serat Dongeng Cekruk Truna dengan analisis mendalam. Hasil penelitian ini dapat disimpukan bahwa naskah A teks Serat Dongeng Cekruk Truna nomor 221, koleksi Yayasan Sastra Surakarta, yang dipandang paling unggul, representatif dan dapat dipertanggung jawabkan. Naskah B, PB. A 194 yang sejenis dijadikan sebagai bahan pelengkap untuk naskah A. Teks Serat Dongeng Cekruk Truna mengandung ajaran moral yang diungkapkan secara simbolis. Ajaran moral tersebut antara lain: Pengalaman adalah guru terbaik, mempercayai keesaan Tuhan dan menerima kodrat Ilahi, bersedekah dan beramal baik, berhemat dan mencari rezeki yang halal, menuntut ilmu, dan menyeimbangkan ilmu. Ajaran tersebut dapat dimanfaatkan oleh pemuda untuk memajukan sumber daya manusia, terutama terhadap pendidikannya.

This paper discusses how important a representation system operates in connecting language, society, and culture based on theories of representation proposed by Hall, Evans, and Nixon (2013). Using the case of Boso Walikan, the slang language of Malangese people in Indonesia as a representation system, the writers discover that cultural differences may occur within the same society where most people share the same cultural values and speak the same language. Boso Walikan is pervasive in daily communication, street signs, and posters for public events and political campaigns. However, not all Malangese gravitate towards Boso Walikan, even if they are native to the city and can use it proficiently. Interestingly, non-native Malangese people make serious efforts to learn and practice Boso Walikan to be a part of the community, no matter how awkward their acquired slang expressions can be. Here, the process of strange to familiar expressions matches very closely with the concept of shared meaning in any given culture or system of representation. For the case of Boso Walikan, it seems safe to assume that native users are 'more experienced' speakers of the slang language.

Raden Mas Arya (post-1871, Adipati Arya) Candranegara V (1837–85), who adopted the pen name of “Purwalelana,” literally “the original traveler,” was a modern take on the "satria lelana" (wandering noblemen) of ancien regime/old order (pre-1800) Java, where celebrated historical figures, like Prince Diponegoro (1785–1855), traveled incessantly on foot to places of spiritual power to find inspiration and direction for their lives and that gave us great works of the Javanese “wandering student romance” literature such as the Jaya Lengkara Wulan, Serat Centhini (1814) and Serat Cabolang (1815). In Purwalelana’s case, these ‘guardian deities’ no longer resided in caves, graveyards, mountains, and distant seashores, but in the modern roads, bridges, dams, architecture, port facilities, steam engines, railroads, and sugar factories of Java under the Cultivation System (1830–1870), which had transformed the island into a vast cash-crop plantation. The author thus chronicled what Max Weber later called the “entzauberung der Welt [disenchantment of the world]", a process that occurred between 1830 and 1930 when Java moved from a Weberian “enchanted garden” with just six million inhabitants and 75 percent of the land area primary jungle/forest to one in which science, modernity, and human agency ruled supreme. By this time, 38 million inhabitants crowded into one of the most densely populated areas on Earth with less than 20 percent of the land still uncultivated forest. Purwalelana’s text reflects this fundamental change. “Out with the old in with the new” could be his motto. In this modern world, everything of value must be capable of being measured, weighed, and assessed. Only then can knowledge be deemed “scientific.” Anything based on traditional beliefs must be dismissed out of hand. "A man of the utmost refined culture, with a clearly defined intellect, who knows how to engage in I intellectual discussion on all subjects which bear witness to scrupulous Western civilisation", in the words of Purwalelana's obituary notice, who is striking is that despite his Dutch education, he retains a very Javanese aesthetic vision. What Western travel writer, for example, would describe the modern dry dock at Tanjung Perak harbour in Surabaya as being like "a floating structure [...] that resembles the wooden chest for storing wayang pupopets, but without a cover; or dismiss the regent's dwelling in. this selfsame East Javanese port city as a "tasteless building [constructed] in the style of a Dutch mansion [and] therefore fore impossible to identify as the palace of a regent!"

Buku Wacana Hortatori dalam Bahasa Jawa ini adalah salah satu dari sekian banyak buku yang di antaranya dimaksudkan sebagai pendukung program literasi. Buku ini berisi paparan mengenai struktur wacana hortatori khotbah Jumat, ular-ular, dan esai dalam media massa. Aspek pertama, struktur dilihat dari jenis slot pembangun, yaitu pembuka, isi, dan penutup. Struktur dikaitkan dengan sifat keintian, kewajibhadiran, dan ketegaran. Aspek kedua, berupa kajian cara menyampaikan nasihat dengan perumpamaan, perujukan, dan lain-lain.

The study aims to determine the development, feasibility, and effectiveness of the Simaksaja game. The research was conducted due to the lack of development of digital games based on religious moderation in elementary schools. This research and development refer to the analysis, design, development, implementation, and evaluation (ADDIE) type of Dick, Carey, and Carey model. Data were collected through student and teacher needs analysis, media expert and material expert validation tests, effectiveness tests, structured observation, in-depth interviews, and document study. The research subjects were 46 teachers and 46 students for the needs analysis and effectiveness test in 2 schools in the District and City of Magelang. The research findings stated that the game features character-driven material, the introduction of the characters Ning and Gus, and quizzes. Based on the feasibility test, the game expert scored 72%, the moderation material expert 88%, and the Aswaja Annahdliyah material expert 72%, and it was feasible to use. This game is effective based on the effectiveness test in two elementary schools, scoring 80% from the educators' response and 87% from the students' response. The novelty of the research is that the TyranoBuilder game contains religious moderation characters, Aswaja Annahdliyah, Pancasila student profile, and Rahmatan Lil Alamin student profile.

This article describes word formation processes and a technique in understanding Waria  Slang Tulungagung. This study was done through a survey to warias in  Ngunut and Tulungagung surroundings, a small district in East Java- Indonesia, in order to get underlying basis of processes of word formation in waria or Bences variety which are influential toward their language style and their behavior. The instrument- interview &documentation were developed in accordance to get the word formation processes and slang words used by Waria. The study reveals that processes of word formation and technique understanding slang words used by Waria Tulungagung are divided into eleven processes i.e. Derivation, Multiple Process, Acronym, Borrowing, Blending, Reduplication, Synonym, Coinage, Irregular Form, Echoism, Changing of Syllable Vowel and the technique of understanding Waria sentences by removing some suffixes. Finally, the results of this study offers language phenomena arises because of some...

The background of this research is the need for teacher innovation in developing digital-based learning media in Indonesian language learning. The research method used is research and development (R&D) with the analysis, design, develop, implement, and evaluate (ADDIE) model, which consists of five research stages: analysis, planning, development, implementation, and evaluation. Data collection techniques are questionnaires, in-depth interviews, observations, and documentation that present the results regarding innovation, features, applications, and the impact of using the benkangen game in learning Indonesian in elementary school. The subjects of this study were 25 teachers from 25 elementary schools, and 66 students from 10 elementary schools in Magelang district and Magelang city. The results showed innovation in the development of game applications based on Magelang local wisdom with game features in the form of puzzles of Magelang culture and local wisdom, Indonesian language learning materials packaged in the form of questions accompanied by the number of points in each answer, and audio that reflects local wisdom in Central Java. The novelty of this research is the development of the benkangen game based on Magelang local wisdom, which still needs to be developed by teachers in Indonesia. Future research needs to explore the innovation of Indonesian language learning games through the latest software.

Javanese (Austronesian) displays a perplexing phenomenon known as 'crossed control' traditionally described with three traits: (i) absence of overt voice-marking on a control or restructuring-type verb, (ii) overt non-actor-voice-marking on the embedded verb, and (iii) a by-phrase agent that linearly follows the embedded verb being interpreted as the matrix agent. Where the by-phrase is interpreted as a run-of-the-mill embedded agent, the sentence receives a distinct reading and is commonly described as the standard control. In this paper, we demonstrate instead that (i) Javanese CC is not linked specifically to control or restructuring verb, but a phenomenon tied to verbs that allow both finite CP complementation (which yields SC reading) and infinitival VoiceP complementation (which yields CC reading) and (ii) Javanese CC has nothing to do with long-distance passivization or long object movement, but an illusion created by the traditional passivization analysis of the Javanese di-construction. An alternative topicalization approach to Javanese voice offers a simpler account for the superficial phenomenon of 'crossed' control.

Swear words are negative expressions used in specific situations, for example at a time when someone is angry or upset for a reason which leads to the act of cursing, denounce, and the like. This study aimed to describe the form of swear words in Surabayan Javanese based on its lingual unit and types of reference. This research was field research using a qualitative approach with two methods, namely observation and interview methods. Based on the results of the analysis, twelve data were found namely eight words, three phrases, and one clause. For these types of its reference, seven types of reference were found namely spirits, animals, animal/human waste, food, body parts, objects, and ethnic/tribes. Based on the results of the analysis, it can be concluded that there were three forms of expression of swear words in Surabayan Javanese, i.e., words, phrases, and clauses.

The aim of this study is to explain Korean and Javanese subject honorific and identify its similarities and differences. To accomplish it, this research was conducted using literature review method. Data related to the Javanese language were taken from two Javanese drama scripts, namely  Mak Ana Asu Mlebu Ngomah and  Bantul Sangsaya Pinunjul , and Javanese drama titled  Sri Ngilang by George Quinn. Korean language data was taken from television drama,  Misaeng and  Fight for My Way . Based on the analysis that has been carried out, despite the difference of the honorific system of Korean dan Javanese, Javanese has subject honorific as described in the Korean honorific system. Both languages use words that have honorific meaning to honor the subject and use words that are usually used for the animal to dishonor the subject of the sentence. The difference between both languages on subject honorific is Korean subject honorific is mainly realized grammatically, whereas in Javanese is re...

Kerata basa is a type of Javanese language play, often referred to as 'folk etymology'. Kerata basa is a phrase, clause, or sentence, which purports to provide the etymology of a word. For example, kerata basa of cangkir 'teacup' is a combination of cang of nyancang 'to be engaged in' and kir of pikir 'thinking'. Novel kerata basa are found in royal court texts as well as school textbooks on Javanese language. Also, Javanese are creating new kerata basa. This paper describes kerata basa from a linguistic point of view, then presents some of the more commonly collected ones together with their meanings. I argue that kerata basa is based on the folk belief of Javanese speakers that language/naming is not arbitrary but contains a second level of meaning, which kerata basa creators can trace and interpret. 'teacup'. [Bolded syllables are the ones used for kerata basa.] (1) cangkir <= di-anggo nyancang pikir teacup PASS-use to.be.engaged.in thinking 'Teacup is used when being engaged in thinking.' Example (1), a kerata basa of cangkir, is a combination of the last syllable of nyancang 'to be engaged in' and the last syllable of pikir 'thinking'; thus this kerata basa explains that the source of the binomial cangkir is cang of nyancang and kir of pikir. This kerata 1 Thanks are due to Pak Argo Pratamanugroho for providing me with his and his colleague's kerata basa collections, as well as to Pak Djoko and Pak Suharjendro, who have passed away, for teaching me about kerata basa. I also owe thanks to Dr. Asako Shiohara, Prof. Peter Hook, and Dr. Brad Horton for their valuable advice. 2 Final a in Javanese orthography is pronounced /ͻ/, in many dialects. This final a /ͻ/ also affects proceeding a vowels in open syllables as well. So kerata basa is pronounced as /kérͻtͻ bͻsͻ/.

Indonesia is a country that has diverse arts and cultures. One of the existing traditional performing arts is kethoprak. Kethoprak still exists despite the development of modern culture. This happens since the people conserve it. Kethoprak as a traditional performing art has a very essential role in building the character of both its casts and viewers. Kethoprak encompasses various story lines. It is does not always depend on particular story. The story involved in kethoprak can be improved based on the casts' will. Therefore, its story is always developed. In the field of education, kethoprak becomes one of traditional performing arts that offers numerous benefits. Through its story, kethoprak has a role in building people's good and virtuous character and personality.

Indonesia is a country that has diverse arts and cultures. One of the existing traditional performing arts is kethoprak. Kethoprak still exists despite the development of modern culture. This happens since the people conserve it. Kethoprak as a traditional performing art has a very essential role in building the character of both its casts and viewers. Kethoprak encompasses various story lines. It is does not always depend on particular story. The story involved in kethoprak can be improved based on the casts’ will. Therefore, its story is always developed. In the field of education, kethoprak becomes one of traditional performing arts that offers numerous benefits. Through its story, kethoprak has a role in building people’s good and virtuous character and personality. Keyword: character building, kethoprak, Javanese performing art

There remains considerable debate over the analysis of voice in Western Austronesian languages, whether it is like voice in English and other Indo-European languages or not. Merchant (2013) notes that voice mismatch under clausal ellipsis is impossible in languages with English-type voice. We show using free exceptives and sluicing that this is not the case with Philippine-type voice, where voice mismatches are possible. We take this contrast to argue that Philippine-type voice should not be analyzed in the same way as English-type voice, and is better viewed as morphology hosted outside of the the ellipsis site (i.e. VoiceP), as suggested by recent Ā-approaches to Philippine-type languages. The proposal makes largely correct predictions for Austronesian-languages with European-type voice constructions, where voice mismatch again becomes impossible. We also use this diagnostic to argue that the voice system in Javanese should be analyzed as being of the Philippine-type.

For centuries wayang kulit has played an important role in shaping the world view of the Javanese, including the special kind of tolerance that the Javanese people have. In recent years, however, we have seen an erosion of this sense of tolerance amongst the Javanese. Because of this, a team of researchers from the Soegijapranata Catholic University in Semarang has introduced a portal dedicated to the artists of wayang in Solo and Semarang. It is hoped that this portal will make wayang not only survive, but continue to be able to contribute in the development of a plural, tolerant and multi-cultural Indonesian society.

Osing is a language spoken by the majority of people in Banyuwangi, East Java. However, there is obscurity on its status whether it is considered as one of the Javanese dialects or as an independent language originated in Java. Some noted that the Osing is another version of Javanese, while the people living in the Banyuwangi Region regard the Osing as a distinct identity that differentiates it from the rest of the Javanese speaking regions in Central and East Java. Hence, this research aims to provide linguistic evidence on the lexical differences between the Osing and Malang Javanese. The research is significant because there is no previous research that provides linguistic evidence on the differences between the Osing and other Javanese dialects. Data of this study was obtained through eliciting the production of the basic vocabulary of the Osing and Malang Javanese speakers. The findings of the research provide evidence to the observation of previous linguists in that the Osing ...

This special edition about contemporary entertainment media in Indonesia consists of four articles. 1 Each focuses on different popular genres of entertainment on television and their associated commentaries, primarily in the print media. The authors examine different aspects of television production which has burgeoned since the economic crisis of the late 1990s. The topics range from popular Indonesian music programmes, through imported genres like talent quests, real life crime and supernatural reality TV, to travel programmes which represent Indonesia to Indonesians through foreign eyes. The articles all give a sense of the energy, vitality and openness of mass television broadcasting formats, although these are usually portrayed in the mass communications and media studies' literature as either effectively determined by multinational corporations or else conventional to the point of sterility. As a collection, these pieces, with their stress on television as complex sets of situated practices, offer new ways of approaching one of Asia's major media industries. First though, why devote a whole special issue of the Asian Journal of Communication to Indonesian popular entertainment television? Of the main Asian countries, Indonesia is among the least represented in English-language publications. Major collections claiming to offer coherent coverage of non-Western or Asian media routinely not only exclude Indonesia, the third most populous Asian country, but fail even to remark on the absence (for example Curran & Park; Erni & Chua respectively). The reasons are several. Part pertains to academic fashion, which in turn often rides on the coattails of political and economic priorities. So Asia easily becomes reducible to high-profile countries, usually India, China, Japan or possibly Korea. Part is to do with how many Asian scholars from different countries have received training in the West and so command the codes for acceptance by international English-language publications. Part is also due to the relative paucity, until recently, of western scholars working on Indonesian media. 2 Specific historical and cultural considerations also come into play. Indonesia's often rumbustious political history and repressive attitude to intellectuals has not always been clement to research and publication. Perhaps this is why Singapore, the home of the Asian Journal of Communication, has long felt uneasy about its vast neighbour and so has often pretended it did not really exist. In any event, I hope that this collection will help stimulate interest among scholars of Asian media.

Documentation, and several other academic programmes. Culture, examined in the context of decolonization, cultural encounters, performance and media studies, is her main focus of attention; the preservation of resources her concern. Her monograph entitled Producing the local; Javanese performance on Indonesian television is forthcoming.

Implikatur sajrone panliten iki yaiku pacaturan basa Jawa ing medhia whatsapp amarga tuturan kangdumadi antarane wong siji lan liyane ngemu makna sajrone pacaturan lan maksud liya karo apa kangsabenere dikandhakake. Tujuwan nliti implikatur sajrone pacaturan basa Jawa ing medhia whatsapp grup2014 B taun 2017 amarga whatsapp minangka sosial medhia kang saiki lagi digandrungi dening bebrayan lanpanliten ngenani implikatur ing medhia sosial mligine pacaturan basa Jawa sajrone whatsapp durung anasadurunge.Asil panliten iki diweruhi jinis implikatur. Jinis implikatur iki ana loro, yaiku (1) implikaturkonvensional kang diperang maneh dadi loro, yaiku implikatur konvensional simbolik lan implikaturkonvensional non-simbolik. (2) Jinis implikatur konversasional, uga diperang maneh dadi loro, yaikuimplikatur konversasional umum lan implikatur konversasional mligi. Uga diweruhi tujuwan implikaturkang kaperang dadi loro, yaiku implikatur kanthi tujuwan ekspresif lan implikatur kanthi tujuwan di...

In Japanese speech levels a polite form is known as Keego which consists of Sonkeigo, Kenjoogo and Teineigo. In Javanese, such a form is called Undak-usuk. It consists of Ngoko (devided into Ngoko Lugu, Antya Basa, and Basa Antya), Madya (devided into Madya Ngoko, Madyantara, and Madya Krama), and Krama (devided into Mudha Krama, Kramantara, and Wreda Krama). Based on the results of contrastive analysis used in this paper, it was found out that there are similiarities as well as differences between Keigo and Undak-usuk. Both of them have honorific forms as well as a humble forms. The difference is that in Japanese there are two concepts known as Uchi and Soto. This means that Japanese pay attention to who a speaker is talking to and who is being discussed. Another difference is that Ngoko can not be contrasted with Keigo. Krama Inggil and Krama Andhap do not belong to speech levels. Both are lexicons giving varieties to the existing speech levels, whereas Sonkeigo and Kenjoogo are parts of Keigo.

This article aims to examine the variations in Javanese speech by Javanese dialect speakers in Garung District, Wonosobo Regency, Central Java. The author uses phonological and phonemic process studies to identify the speech data of Javanese speakers. In the data collection process, the author uses the techniques of listening, recording, and tapping. The qualitative descriptive method is applied to describe the results of the study. In identifying variations of Javanese vowels and consonants speech in the Wonosobo Regency, the author uses a contrastive method with the standard Javanese Solo-Yogyakarta dialect. The study results show that there are several variations of Javanese speech by Javanese speakers in Garung District, Wonosobo. These variation utterances include changes in the vowel sound [ͻ] to [a], the vowel sound [e] to [a], the vowel sound [a] and [ɛ] to [e], the vowel sound [u] and [ᴐ] to [ o], and the consonant [y] changes to a fricative consonant [z]. Furthermore, base...

In the courtroom, the judge sat in silence, listening to a prosecutor's demands against a grandmother accused of stealing cassava. The grandmother argued that she stole cassava because she was poor, while her son was sick and her grandson was hungry.

Garbage, is a material that has been disposed of or no longer used by the owner, a residual material or residue, which is made as a result of various processes in life, both everyday life in the household, natural processes, such as floods and other natural disasters, as well as waste materials in the production process in industry, both small and large scale.

ABSTRAK Putri Riza Meilina. 2016. Mekanisme Krusial Pertahanan Ego Tokoh dalam Naskah Drama Ora Isa Mati karya Andy Sri Wahyudi (Tinjauan Psikologi Sastra). Skripsi. Program Studi Sastra Daerah, Fakultas Ilmu Budaya, Universitas Sebelas Maret Surakarta Masalah yang dibahas dalam penelitian ini yaitu : (1) unsur prinsip dramaturgi klasik menurut Aristoteles dalam naskah drama Ora Isa Mati; (2) Konstruksi cerita dramatugi klasik menurut Aristoteles dalam naskah drama Ora Isa Mati; (3) mekanisme krusial pertahanan ego tokoh dalam naskah drama Ora Isa Mati berdasarkan teori psikoanalisis Sigmund Freud. Penelitian ini menggunakan pendekatan Konstruksi dramaturgi sebagai dasar, kemudian menggunakan pendekatan psikologi sastra untuk tinjauan lebih lanjut. Penelitian ini bertujuan mendeskripsikan : (1) unsur prinsip dramaturgi menurut Aristoteles yang terdapat dalam naskah drama Ora Isa Mati karya Andy Sri Wahyudi (2) Konstruksi cerita dramaturgi klasik menurut Aristoteles dalam naskah dram...

Gandrung is a distinctive art that has become the mascot of Banyuwangi tourism. Behind the fame of Gandrung's art today, there is a debate concerning the existence of Gandrung. The debate occurred between two groups who had different views about Gandrung. This study aims to dissect the reality of the existence of Gandrung based on these different views. The focus of this research is the reality of Gandrung in the Osing community in Banyuwangi. This research uses a qualitative approach. The data of this research are in the form of utterances sourced from the results of interviews with Gandrung art activist informants. Based on data analysis, it was found that Gandrung's reality in Banyuwangi included: (1) Gandrung and art for struggle, (2) Gandrung differences then and now, (3) Gandrung art is not a ritual, (4) Gandrung dancers are not highly educated, (5) Gandrung is considered far from religion, and (6) Gandrung is a good user of witchcraft.

Javanese literary works have the content of local wisdom and intelligence of the community. As a representation of past knowledge and experience, Serat Subasita contains a lot of wisdom that has values and benefits in this era. This study focuses on altruistic behavior, such as tolerance, ethics, and empathy in Padmasusastra's Serat Subasita. The method used is qualitative with a pragmatic approach. Data was collected by literature study, there is related research, literature, local wisdom, and Javanese culture. The main data in this study are words and sentences in Serat Subasita which contain altruistic attitudes. The results of this study found that the altruism content of Serat Subasita includes tolerance, empathy, and ethics in social interaction of Javanese culture.

Bawean language is identified as a hybrid language. Many languages influence the vocabulary of the Bawean language. At least, there are Madurese, Javanese, Malay, Buginese, etc. However, most of Bawean vocabulary are from Madurese. In its distribution to surroundings areas, Madurese is a language that is not easy to change its grammar. Even, it tends to influence the native local language of the people, as the Pandalungan Javanese that is used by the people in the north coast areas of East Java. There, the Grammar of Madurese influences much the Javanese, that is the native language of Javanese people. In other case, it occurs differently in Bawean language. Here, the language that most of the vocabulary comes from Madurese is influenced by the Javanese grammar. It makes the Bawean language different from the Madurese. By doing qualitative descriptive study that compares the significant grammar features of Madurese and Javanese that influence Bawean language, this study is conducted...

Probolinggo, East Java is an area of Pandalungan. Culturally, the area has the mixing of Javanese and Madurese cultures, so as the local languages that are used by the society. Most of Probolinggo people master Javanese as well as Madurese language. Besides, there is one more dialect developing in Probolinggo, that is Tengger dialectdialect. It is used by the Tengger society in Tengger Mountainuos region around Mount Bromo. The Javanese that is used by the Tengger society is different from the Javanese of Probolinggo or even the standard Javanese. The significant difference is in the pronunciation of the vowel. It tends to have the features of the Old Javanese. By doing Comparative Historical Linguistics study, the features of Tengger dialect compared to the Modern and Old Javanese. The qualitative descriptive study uses an observation method to collect the data. Then, they are analyzed by the distributional and identity methods. It indicates that the distribution and development of...

A tree-configuration of the re1ationships among the four 1anguages as determined by 1exicostatistics is as fo11ows: Sundanese Ma1ay Madurese Javanese The four 1anguages 1.4. Sundanese. Sundanese is the first (i.e. the native) language of about 15 mi11ion people in the Pasundan region, West Java. In the north, the Sundanese speaking area reaches the Java Sea on1y in the area of Pamanukan. Otherwise, it is separated from the sea main1y by a thin strip of Javanese and the much deeper wedge-shaped area of Jakarta-Ma1ay which inc1udes Jakarta and thins toward the south with its southernmosttip just north of Bogor. Map 1 shows the 1anguage borders between Sundanese and Javanese, and Jakarta Ma1ay as they were found in a recent study.5 Bernd Nothofer-978-90-04-28704-4 Downloaded from Brill.com12/23/2021 12:48:34PM via free access {a} The N-alternation appears as m-before a base whose postpausal form has an initial pand a number of bases whose post-pausal form has an initial b. Af ter the active prefix alternant m-, the p or b of the post-pausal form is replaced by 0: e.g., pakeq, makeq (L) 'to use'; b~~k~t, m4uk4t 'to bind'. 6 (b) The N-alternationappears as n-before a base whose postpausal form begins with t. Af ter the active prefix alternant n-, the t of the post-pausal form is replaced by 0: e.g., tutup, nutup (L) 'to close'. Cc} The N-alternation appears as n-before a base whose postpausal form begins with s or c. Af ter the active prefix alternant n-, the s or c of the post-pausal form is replaced by 0: e.g., susul, nusul 'to pursue'; cokot, iiokot (L) 'to take away'. (d) The N-alternation appears as ubefore a base whose postpausal form begins with k or q. Af ter the active prefix alternant u-, the k or q of the post-pausal form is replaced by 0: e.g., kirim, ~irim (L) 'to send'; qinum, ninum (L) 'to drink'. Ce} The N-alternation appears as ~abefore non-alternating initials. Examples of non-alternating initials are the following: bacir, nabacir 'to flee'; dapan, ~adapan (L) 'to lie on the belly'; jinjin, naji~jin 'to lift up with the hand'; g~in' nag~i~ 'to wake up'; minak, naminakan 'to oil s.t.'; nuhun, Uanuhunk4n 'to thank s.o. for', nawaq, nanawaqan 'to reach for, attempt'; naran, ~anarank~n 'to name

This research is aimed to describe the syntactic and lexical variations of the Madurese language based on different ages and regions in Madura. This is due to the changing phenomena of the language, namely Madurese, due to socioeconomic and technological development. Participants of this study were youths and old groups from different regions. Data were analyzed quantitatively and qualitatively in accordance to the research problems. It was found out that syntactically, Madurese has similar basic word order structure to that of Indonesian. The possessive structure is determined by the last sound of the word, either vowel or consonant. Other structures, noun phrase, prepositions, adjective clause, nonverbal clause, and existential clause are much similar to those of Indonesian language. No differences were found in terms of syntactic variations among different ages and regions in Madura. In terms of lexicon, some variations do occur as attributed to the socio-cultural background of each speaker. The level of politeness indicates that the social level influences the choice of lexical terms used by speakers based on different ages and regions in Madura.

This research is intended to reveal the universal phonemes contained in the terms for parents acquired by children living di different cultures. This descriptive qualitative research took subjects consisting of incidentally encountered Javanese and Indonesian people from different cultures and documents in forms of videos and electronic sources. The cultures were limited to Javanese, Indonesian, Arabic, and English. The data were gathered by using observation, intuition and noting techniques. Then, the comparative method and articulatory identity method were used to analyze the data. The research findings showed that the children living in different cultures in one country and in different countries acquired similar limited vowel and consonant phonemes contained in the terms for parents with some exceptions. Based on minimal vocalic system, children tend to acquire more vowels for addressing their mothers than for their fathers and they acquire various consonants for addressing their mothers and fathers. Then, the phonemes universally found in the similarly acquired words were /a/, /i/, /u/ for vowels but partially universal for consonants. It implies that in different cultures either within one country or different countries, the children acquire the sounds and the words as one unit to reflect the universal principles of language acquisition.

This research-based community service aims to analyze the overview and media needs of Game Temanggung Library (GATEL) in Madrasah Ibtidaiyah in Temanggung Regency by applying a survey method with a cross-sectional survey type and in-depth interviews. The findings in this article refer to ten criteria. First, 100% of Madrasah Ibtidaiyah in the assisted subjects have no games for learning. Second, not having games is because there is no training, ignorance, and unfamiliarity with games. Third, there has never been training on making games in all Madrasah Ibtidaiyah in the assisted subjects. Fourth, the condition of Madrasah Ibtidaiyah students in the assisted subjects in playing games, data obtained 60% Madrasah Ibtidaiyah often, 40% Madrasah Ibtidaiyah ever, and 0% Madrasah Ibtidaiyah never. Fifth, the condition of the names of games/types played by students in the assisted subjects is very diverse, namely LoL games, Jigsaw Puzzles games, E-Sport, LEGO Nijago, and Once Upon a Tower. ...