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"The first half of the twentieth century in Indonesia is often remembered as the Age of Motion. The term “motion” (pergerakan) is invariably used in history textbooks for students and in the official Indonesian historiography: Sejarah nasional Indonesia (Kartodirdjo, Poesponegoro, and Notosusanto 1975; Poesponegoro and Notosusanto 2008) and in the new edition, Indonesia dalam arus sejarah (Lapian and Abdullah 2012). Political movements in Indonesia always dominated the discourses of pergerakan at the expense of developments in other sectors, including culture. This cultural development, particularly in Java, was intricately intertwined with the upsurge in Javanese and then Indonesian nationalism, an expansion of modernity and Islamic revivalism. Topeng Panji with all of its forms around Java is symptomatic of this development. This paper is an initial investigation into the developments of topeng Panji across Java in the Age of Motion. By tracing the social and cultural histories from the perspective of the bureaucrats, artists, and government officials who wrote in books, journals, and other contemporary sources, this study aims to highlight topeng Panji and its development during that period."

"This article discusses the Javanese Panji-story Kuda Narawangsa, which I first watched as a masked performance in a village south of Yogyakarta in 1977. The play featured Galuh Candra Kirana, spouse of Prince Panji of Jenggala, in the masculine form of “Kuda Narawangsa”. Historical information on this play in archival manuscript sources, found mainly in the collections of Leiden University Libraries, proves that it was well-known in Java during the nineteenth century. In this article, descriptions of performances in manuscripts or printed publications are combined with historical play-scripts (pakem) from Surakarta and Yogyakarta, which have not been investigated so far. Special attention is paid to the script of a masked performance of the Kuda Narawangsa story in a manuscript from the Mangkunegaran palace, investigating what this historical pakem can tell us about the meaning and context of a masked performance of this story in nineteenth century Java. A story which according to recent publications remains relevant in Indonesian society to this day"

"School culture is behind-the-scene context that is reflects of the values, beliefs, norms, tradition, and ritual that build up overtime a people in schoolwork together-administrator, teachers, students, parents, and community members. It influenced all the components of school in the process of education directly. It is assumed that school culture could make the educational achievement different. It is also assumed that school culture influenced teacher culture.This research's prime vision is to know whether there is difference of school culture between a higher-success and a lower-success Senior High School in Klaten, Central Java, and to what extent they differ according to their school performance. It also aims to know the relationship between school culture and teacher culture and to what extent the school culture influenced the teacher culture.Like the other social organization, school is an organization that has a culture. To measure the school culture, there are three indicators such as: norms of school culture behavior, beliefs, and core slues. While to measure teacher culture whether the school has positive or negative teacher cultures there are also three indicators collegiality, collaboration, and efficacy.This study employed a quantitative approach. Technique for collecting data is using questionnaire, unstructured interview and documents. The measure employed Likert Side, with five options: strongly agree, agree, uncertain, disagree, and strongly disagree. The techniques Analysis used in this study are descriptive statistic, T-test, Correlation, and Regression.Statistically, the study concluded that there is a difference of school culture between a higher-success school and a lower-success school. The score obtained by the two schools shows the difference. The difference of the mean is 3.56. The differences are on the norms of behavior, beliefs, and values. In testing the difference using t-test, the result shows that score oft value is larger than score oft table. Or the score of probability is less than 0.05. It showed that null hypothesis (Ho) is rejected or the two schools have different school culture. It also showed that the higher-success school has score of school culture that is higher than the lower-success school. The results implicated that the higher-success school has a better school culture than the lower-success school.Nevertheless, the difference of school culture found in this study is not too striking. So the difference could not viewed as white and black, because culture of the schools didn't work and process all alone. There is other side going along to shape the school culture and to determine the success or failure of the school. In this case, culture of Klaten community greatly influenced the schools.In the second testing of hypothesis, statistically, this study also concluded that there is a positive relationship between school culture and teacher culture. The value oft (2.486) is larger than value oft table (1.67), or the probability is more than alpha (0.05). It shows that null hypothesis is rejected. The strength of the relationship is shown by the coefficient correlation (the level of significance is 0.05) obtained in this analysis that is 0.793. This result shows that the relationship is very significant. It can be interpreted that norm of behavior, belief and school values influenced teacher's culture (collegiality, collaboration and teacher's sense of efficacy).Local community culture also influenced the teacher culture. "Klateneses", like other Javanese, has a permissive culture. They are so kind, friendly and easy to work together. This condition could support collegiality and collaboration activities."