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Artykuły w czasopismach na temat "Javanese Poets"
1
Mualimin, Mualimin, Marsono Marsono i Suhandano Suhandano. "Javanese of Tegal: an Ecological Evidence". E3S Web of Conferences 125 (2019): 09012. http://dx.doi.org/10.1051/e3sconf/201912509012.
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The relationship between language and environment has been a hot topic for decades. This study aims at finding out how the Javanese of Tegal dialect is used in poems written by the local poets of Tegal. The research uses Eco linguistics as well as dialect theories. The data are collected through library and interview methods. The results show that the authors of Poems in Javanese of Tegal make use of the local dialect in expressing their thoughts. The use of local dialect indicates by the use of local Javanese vocabulary and also the way the words are pronounced. The findings shows that the authors’ choice of the dialect is closely interrelated with the environment where they live.
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,, Widodo, Titik Pujiastuti, Priscila Fitriasih Sihombing i Sudibyo Sudibyo. "Serat Baron Sakendher: Sejarah Legitimasi Kolonial di Tanah Jawa pada Abad XIX". Sutasoma : Jurnal Sastra Jawa 10, nr 1 (29.06.2022): 71–82. http://dx.doi.org/10.15294/sutasoma.v10i1.57967.
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Serat Baron Sakendher (SBS) is one of the classic Javanese works that narrates the relationship between the Javanese and the Belanda. The SBS script was written in the post-Java war of 1830, when the south-central part of Java was politically completely controlled by the Belanda. The kings and aristocrats in the four Javanese palaces were very submissive to the authority of the VOC as well as being an extension of the power to suppress and explore the population. SBS became the legitimacy of the Javanese king's power over his people as well as the history of the presence of white people. SBS was written by Ngabei Yudasara and later developed by Carik Sasanapustaka. In four Javanese courts, the SBS script was rewritten by different authors during the reign of the same king and duke. Until now, through catalog searches, 21 SBS scripts were found with different panedhak and in different years. It is narrated that at first the presence of Baron Sakendher (BS) to Java was to trade and expand the territory. But when he arrived in the Mataram area, he lost to Panembahan Senopati, the first Mataram King. Finally, BS and his brother made up their mind to serve the Javanese rulers by changing their form into subtle creatures who served and protected the King of Mataram. This narrative reverses with the orientalism narrative which is echoed by the west against the east. West as the ocean and east as the other. Javanese poets view the presence of westerners on the contrary from the discourse of orientalism. West was seen by Javanese poets as someone who came to serve the Javanese rulers.
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Rahayu, Yuminati, i Zuminati Rahayu. "Javanese Asceticism in Serat Kalatidha". International Journal of Multicultural and Multireligious Understanding 5, nr 1 (1.02.2018): 9. http://dx.doi.org/10.18415/ijmmu.v5i1.101.
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This article focuses on discussing Javanese asceticism in Serat Kalatidha. The purpose of this study is to identify the concept of Javanese culture in Serat Kalatidha. The data were extracted through the text analysis techniques of Serat Kalatidha. Text analysis is conducted with a structural analysis approach that focuses on the concept of Javanese asceticism. The results of the study show that Serat Kalatidha by Ranggawarsita contains the values of Javanese philosophy which is the basic foundation in Ranggawarsita's thinking. Serat Kalatidha teaches philosophy on how to deal with developing conditions. There are some wise attitudes shown in Serat Kalatidha described by the poets which are considered as a very useful advices when dealing with a particular situation or challenge of life.
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Pardi, Pardi. "Islam Dalam Karya R. Ng. Rangga Warsita". ATAVISME 11, nr 2 (31.12.2008): 47–64. http://dx.doi.org/10.24257/atavisme.v11i2.334.47-64.
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Ranggawarsita as a cultural observer in his era, has a distinctive feature of his own compared to other Java poets. The name of R. Ngabei Ranggawarsita has been attached so much with the life of Javanese until this time. Zaman edan concept in his work Sera/ Kalatidha has become an icon of Javanese thought over the time. The poet has to be known as a Java poet. Whereas, since young Ranggawarsita lived in Islamic culture situation in complience with the dynamic of Javanese life journey. That way, Ranggawarsita can put the Javanese values correlated with Islamic theory in order. Ranggawarsita has a deep understanding toward Javanese and Islamic culture that are expressed in his works, such as Serat Kalatidha, Serat Supanalaya, and Sera/Wedharaga. The analysis of this paper proves that Ranggawarsita can express harmony thought or the equilibrium between Javanese and Islamic thought.
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Ahmad, Nur. "Shedding New Lights on Javanese Mysticism: Pegon Manuscripts in the Javanese World". Ulumuna 23, nr 2 (10.02.2020): 221–41. http://dx.doi.org/10.20414/ujis.v23i2.370.
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This paper aims to understand the Javanese mystical teachings from the Islamic point of views. By examining the development of Javanese mysticism in the suluk literatures, especially those written in Pegon manuscripts, this paper tries to trace back the position of Islam in the mystical dimension of the Javanese people, especially in the idea of waḥdah al-wujūd. This concept teaches the Oneness of God, who is the ultimate source of all existence. Nothing possesses an existence except it is derived from Him. It makes an analogy of creatures and the Creator as the rays of sunshine. Taking all the general Javanese esoteric ideas in the manuscripts studied, the vital point this paper made is that the concept of the unity between the servant and the Lord, which is the deep-rooted doctrine in Java, is genuinely rooted in Islamic teachings. Another finding of this study is concerned with the critical role of pesantren tradition in the dissemination of waḥdah al-wujūd as clearly shown in many Pegon manuscripts. Therefore, the accusation that the “pantheistic” feature in Javanese mysticism is solely attributed to poets, not Islamic scholars, is rejected.
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Masfiah, Umi, Darweni Darweni, Zakiyah Zakiyah, Umi Muzayanah i Tauseef Ahmad Parray. "CHARACTER EDUCATION VALUES IN JAVANESE LITERATURE". El-HARAKAH (TERAKREDITASI) 23, nr 1 (16.06.2021): 65–83. http://dx.doi.org/10.18860/eh.v23i1.11455.
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Javanese manuscripts as the legacy of ancestors and poets contain important values related to character education and moral values. Manuscript of Serat Wulang Darmawiya (SWD), for example, promotes character education through laku batin. The values of character education are fundamental to internalize and implement within the life of Javanese. Javanese poets in the past inherited the noble values through a lot of literary works. This article discusses the values of character education in SWD. Using text-based qualitative research methodology, the values of character education in SWD were analyzed with content analysis. Serat teaches values of character education regarding the importance of breastfeeding as a process of building an intimate relationship between children and parents (mother). At the same time, it also explains the importance of communication between children and parents during education process, the principles of child education, and the role model and advice from the parents to the children. In addition, the philosophy of SWD is closely integrated with Islamic teachings.Naskah-naskah Jawa peninggalan para leluhur dan para pujangga, sarat dengan nilai pendidikan karakter dan budi pekerti luhur. Naskah Serat Wulang Darmawiyata (SWD) memiliki keunikan pada penanaman nilai pendidikan karakter khas Jawa, yakni membentuk anak mandiri dan cerdas berdasarkan laku prihatin. Nilai-nilai pendidikan karakter bagi masyarakat Indonesia merupakan hal yang amat penting untuk dimiliki dan diterapkan dalam kehidupan berkeluarga dan bermasyarakat, demikian pula dengan masyarakat Jawa. Para pujangga Jawa masa lalu telah banyak mewariskan nilai-nilai luhur melalui berbagai karya dalam sastra Jawa. Artikel ini secara khusus membahas tentang nilai-nilai pendidikan karakter dalam SWD. Dengan menggunakan metode penelitian kualitatif berbasis teks sastra Jawa, naskah yang memiliki makna nilai-nilai pendidikan karakter dianalisis dengan metode analisis isi. Dalam serat tersebut, terdapat nilai-nilai pendidikan karakter tentang pentingnya menyusui sebagai proses kedekatan anak dengan orang tua (ibu). Selanjutnya dalam serat tersebut, dijelaskan pula tentang pentingnya pendidikan komunikasi anak dan orang tua, prinsip-prinsip mendidik anak, dan keteladan serta nasehat orang tua terhadap anak. Selain itu, falsafah dalam SWD memiliki hubungan atau terintegrasi dengan ajaran Islam.
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Yudhistira, Naufal Anggito, Priscila Fitriasih Limbong i Rias Antho Rahmi Suhardjo. "Selir Wandhan dalam Panji Jayalengkara Angreni: Tinjauan Sastra Bandingan Teks Panji dan Babad". Jumantara: Jurnal Manuskrip Nusantara 14, nr 2 (30.11.2023): 215–33. http://dx.doi.org/10.37014/jumantara.v14i2.3282.
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Panji’s literary works in Java became a form of sign or pasemon in Javanese culture. Many of the narratives in Panji’s texts relate to Javanese traditional historiography. This research will focus on the story about Putri Wandhan in the Panji Jayalengkara Angreni text and the Babad texts. This study uses a comparative literary method and considers that Putri Wandhan’s narrative in the Panji Jayalengkara Angreni text contains a collective memory of history in the past. The emergence of the narrative about Putri Wandhan in Panji Jayalengkara Angreni and other Javanese literature is due to the contact of the Javanese and East Indonesian people in the past. In this study it was found that the story of Putri Wandhan describes the efforts of Javanese poets in the past to show the superiority of the Javanese kingdoms. In addition, this story is also a pasemon of the political life of the kingdoms in Java in the past. The story of the concubine from Wandhan in Panji Jayalengkara Angreni is an attempt to describe the superiority of the Javanese kings and an effort to honor their ancestors.
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Purniari, Ni Putu. "Kajian Nilai Pendidikan dalam Kakawin Ramayana Sargah I:4". Dharma Sastra: Jurnal Penelitian Bahasa dan Sastra Daerah 1, nr 2 (16.10.2021): 145. http://dx.doi.org/10.25078/ds.v1i2.2943.
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<em>The form of Balinese literature is basically a pattern of transformation of Balinese literature. Balinese literature is a collection of fictional works in Balinese and Old Javanese (Kawi). Of course, these fictional works contain imaginative elements (kakawian) created by the creativity of Balinese and Old Javanese authors (poets). Balinese literature has various types and can then be classified into kakawin, parwa (kanda), kidung, babad, geguritan, peparik, wewangsalan, satua, short stories, novels, and modern Balinese poetry. In terms of storyline, Kekawin Ramayana also has differences with Ramayana Walmiki. At the end of the story, when Rama and Sita return to Ayodya, they separate again, so Rama and Sita do not live together, according to Walmiki's version. In the Javanese version, Rama and Sita live together in Ayodya.</em>
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Mustolehudin, Mustolehudin, Siti Muawanah, Yulinar Aini Rahmah, Mibtadin Mibtadin i Sulaiman Sulaiman. "JAVANESE FAMILY ETHIC IN SERAT SALOKATAMA". Analisa: Journal of Social Science and Religion 7, nr 1 (19.07.2022): 73–91. http://dx.doi.org/10.18784/analisa.v7i1.1518.
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The role of family has significant in maintaining harmonious life for each family member. For playing the family role, it is possible for the family refers to an ethical value. Javanese people maintain highly respectable values from their ancestors transferred by poets in the past. One of them was Mangkunegara IV, a descendant of King Surakarta who was prolific in producing some forms of literary works, such as serat piwulang. This article is a discussion about Serat Salokatama, one of Mangkunegara IV’s valuable works. By using literature study and hermeneutical approaches, this study found out some important findings related to Javanese ethic. First, the Serat Salokatama is a work which contains some values important for family life. The most important is religious value as it will produce other respectable values, such as honesty, vigilant, patient, politeness, and kindness, humble, toughness and never giving up easily, and not arrogant. Second, the Serat Salokatama also teaches its readers the significance of interactive and constructive dialogue to maintain good family lives.
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., Kasiyarno, i Japen Sarage. "HIDDEN OR COGNITIVE RHYMES AND DIRTY JOKE IN JAVANESE PUN". Humanities & Social Sciences Reviews 7, nr 3 (28.04.2019): 298–305. http://dx.doi.org/10.18510/hssr.2019.7345.
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Purpose: This article tries to overview different forms of rhyme in Javanese literature to exhibit the existence of possible distinct rhymes in it. This article puts more emphasis on the logical riddle of wangsalan, which invites readers to frown at it. This kind of rhyme may be unclassified in English so that it may be proper to name it cognitive rhyme. This article also tries to see the use of repetition in a Javanese pun, which can be considered to be a dirty joke.
Methodology: The data of Javanese literary works, which are obtained from fossilized wangsalan and puns found in songs and sayings, are analyzed in terms of the existing repetitions.
Results: Hidden rhyme and dirty joke in Javanese pun lead results that Javanese literature like literature in common employs repetition or parallelism to produce good memory of the words.
Implications: Repetition is the heart of language art. Whether a whole or a part, different linguistic units repeat their beats to create good feats. Poets make use of repetition to cling words’ images in our mind. Livingstones (1991) says: ‘A good rhyme, a repetition of sound, pleases us. It gives a certain order to our thoughts and settles in the ear pleasantly.’ As a universal phenomenon, rhyme exists in all literary languages including in Javanese literary texts and oral tradition.
Części książek na temat "Javanese Poets"
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"The Mirror of the Practice". W A Lasting Vision, redaktor Yigal Bronner, 412—C8.P361. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197642924.003.0009.
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Abstract This chapter explores the adaptation of Indic poetic models in Java and Bali, where practice (prayoga) took precedence over theory (śāstra), and where Dandin’s Mirror and other cultural grammars left little concrete trace. The chapter’s first part revisits the earliest known work from Java, the Old Javanese Rāmāyaṇa, an adaptation of a Sanskrit poem by Bhatti that teaches grammar and poetics by example. Here the work’s “ornamental blocks” are analyzed for modes of imparting and experimenting with ornaments found in manuals such as Dandin’s. The second half explores the later history of kakawin literature by focusing on introductory statements by poets and on manuals such as the Life Breath of Poetry (Bhāṣaprāṇa). The chapter shows that technical knowledge about poetry was continuously taught in classrooms in Java and Bali and suggests that kakawin’s playful internalization of Dandin’s modularity and openness eventually rendered his Mirror superfluous.
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Davies, Stephen. "What is the Sound of One Piano Plummeting?" W Themes in the Philosophy of Music, 108–18. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780199241576.003.0008.
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Abstract I predict that many music lovers would feel uneasy on witnessing a rendition of this work. That is how I felt when I attended a performance of Adrian Sherriff’s A Little Water Music for Gamelan (1998).1 Various brass pots were removed from Javanese musical instruments, turned upside down, and filled with water. The water was stirred, using the beaters with which the pots are normally struck, and poured from pot to pot according to a palindromic structure. As I watched, I cringed. I was glad that comparatively few Javanese were present. They treat their musical instruments with great respect. For instance, it is not appropriate to allow dogs to walk around within the orchestra and neither is it acceptable for anyone to step over the instruments, most of which are low to the ground. When ritual meals are made, an extra portion is set aside for the large gong, and the entire gamelan, as well as the players, are blessed.