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"Penelitian ini memfokuskan untuk membahas salah satu judul lakon wayang, yaitu lakon Wahyu Purba Sejati. Penelitian ini akan mengkaji makna Wahyu Purba Sejati dalam konteks budaya Jawa. Teori yang digunakan adalah teori interpretasi. Lakon Wahyu Purba Sejati termasuk dalam jenis lakon yang berdasarkan pada judul lakon. Dalam lakon jenis wahyu, judul lakonlah yang menjadi inti cerita dari lakon tersebut, yaitu pemberian wahyu atau anugrah dari dewa kepada manusia (raja, pendeta, ksatria) tertentu karena manusia tersebut telah berhasil atau telah berjasa kepada dewa. Dalam usaha untuk meraih keberhasilannya itu manusia melakukan berbagai macam cara untuk meraih perhatian para dewa dan cara-cara tersebut memiliki makna-makna tertentu (tekstual dan kontekstual). Wahyu Purba Sejati berwujud sukma dari Ramawijaya (purba) dan Laksmanawidagda (sejati dan wahdat). Wahyu purba menjelma kepada Kresna, wahyu sejati menjelma kepada Arjuna, dan wahyu wahdat menjelma kepada Baladewa.

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This study discusses about the meaning of Wahyu Purba Sejati in Javanese culture. The focus of this study is to discuss one of the shadow puppet play, Wahyu Purba Sejati. This study will be reviewing the meaning of Wahyu Purba Sejati in Javanese culture context (textual and contextual). Interpretation theory used for this study. The Wahyu Purba Sejati play included in the type of play that is based on the title of the play. In wahyu play, title is the core of the story from the play, which is giving revelation from God to human (king, priest, knight) because human has been done or has good contribution to God.

In order to get its triumph, human did many ways to get God attention and the ways have particular meanings (textual and contextual). Wahyu Purba Sejati?s appearances are the spirit of Ramawijaya (purba) and Laksmanawidagda (sejati and wahdat). Purba revelation incarnated to Kresna, sejati revelation incarnated to Arjuna, and wahdat revelation incarnated to Baladewa."

"Batik Lasem merupakan tetesan budaya masyarakat Cina peranakan yang tinggal di Lasem Jawa Tengah Keunikan batik Lasem terletak pada corak dan pewarnaannya yang memadukan budaya Cina dan Jawa Melalui batik Lasem kita dapat melihat percampuran budaya Cina dan Jawa yang berkolaborasi dengan indah Corak binatang binatang Cina yamg megah dan penuh dengan falsafah hidup khas Cina dipadukan dengan bunga bunga lokal Jawa yang cantik dan mempesona ditambah dengan warna khas Lasem yang cerah dan menawan menjadikan batik Lasem sebagai suatu karya seni bernilai tinggi Batik Lasem merupakan warisan budaya yang telah dipelihara dan dilestarikan oleh masyarakat Lasem selama ratusan tahun lamanya Hingga saat ini apabila kita melihat batik Lasem kita dapat menyaksikan bukti nyata percampuran budaya Cina dan Jawa yang tertoreh dalam selembar kain batik yang indah

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Batik Lasem is a cultural heritage of the Peranakan Chinese whom resides in Lasem Central Java The uniqueness of Batik Lasem lies in its patterns and coloring which incorporates Chinese and Javanese culture Through Batik Lasem we are able to see a mix of Chinese and Javanese influences in unified beauty Majestic patterns of animals which epitomizes a distinct philosophy of the Chinese merged together with the allure and charm possessed only by a local Javanese flower added with the prominent and vibrant color of Lasem is what attributes to the high value of this work of art Batik Lasem is a cultural heritage that has been preserved by the people of Lasem for decades To this day whenever Batik Lasem is sighted its striking merge of Chinese and Javanese cultures is perpetually embedded on a length of batik garment "

"This study offers an overview of the characteristics and social functions of youth slang in the Indonesian province of East Java. It examines Boso Walikan and various types of Surabayan slang. Boso Walikan emerged in Malang as a secret language that was deliberately made unintelligible to outsiders. Over the decades, large parts of Malang?s urban population developed proficiency in the language and appropriated it as an identity marker. The situation in nearby Surabaya is different. While lacking a uniform local slang comparable to that of Malang, several communities make an effort to differentiate themselves through specific linguistic habits, which are briefly introduced. These case studies tell us not only how young people shape their speech, they illustrate how the EastJavanese dialect deals with linguistic variety, lexical borrowing and innovation."

"Penelitian ini membahas tentang salah satu simbol dalam budaya Jawa. Fokus penelitian ini adalah simbol burung perkutut yang merupakan simbol kesejahteraan bagi masyarakat Jawa. Tujuan dari penelitian ini adalah untuk menggali dan menjelaskan hubungan perkutut sebagai simbol kesejahteraan yang dipercaya/diyakini oleh masyarakat Jawa dalam etika Jawa. Penelitian ini menggunakan metode penelitian kualitatif. Hasil penelitian menunjukkan bahwa ada kepercayaan yang kuat terhadap burung (khususnya burung perkutut) sebagai simbol kesejahteraan dalam budaya masyarakat Jawa. Melalui plot cerita yang tersurat dalam teks Soegih Ora Simpen (wacan bocah lan wong tuwa) menjelaskan tentang moral perilaku manusia kaya. Kaya yang dimaksud tidak hanya kaya harta berupa uang, dan benda-benda lainnya akan tetapi dapat juga kaya hatinya. Dalam teks tersebut burung perkutut melambangkan kesejahteraan jiwa seseorang, dilihat dari cara seseorang memelihara burung perkutut. Burung perkutut merupakan simbol kesejahteraan dan kematangan seorang pria Jawa sesuai dengan kepercayaan yang dianut dalam budaya Jawa. Melalui akar budaya tentang simbol burung perkutut dari kepercayaan orang Jawa yang pakem tersebut, burung perkutut memiliki makna yang besar untuk masyarakat Jawa. Penulis berusaha menjelaskan bahwa burung perkutut ini meskipun termasuk hewan yang kecil namun hewan ini mampu memberikan kekayaan kepada pemiliknya tanpa harus meminta imbalan.

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This study discusses one of the symbols in Javanese culture. The focus of this research is the symbol of burung perkutut which is a symbol of welfare for the Javanese people. The purpose of this study is to explore and explain the relationship of burung perkutut as a symbol of well-being that believed by Javanese people in Javanese ethics. This study used qualitative research methods. The results showed that there was a strong belief in birds (burung perkutut) as a symbol of well-being in Javanese culture. Through the story plot written in the text Soegih Ora Simpen (wacan bocah lan wong tuwa) describes the moral behavior of rich people. Rich meant not only rich in money, and other objects, but it can also be rich in heart. In the text burung perkutut symbolizes the well-being of ones soul, judging by the way one keeps burung perkutut. Burung perkutut is a symbol of the well-being and maturity of a Javanese man according to the beliefs held in Javanese culture. Through the cultural roots of the symbol of burung perkutut from the familiar Javanese belief, burung perkutut has a great meaning for the Javanese community. The author tries to explain that burung perkutut even though it is a small animal but this animal is able to provide wealth to its owner without having to ask for compensation."

"The Serat Tiyang Gegriya or “Book for people on running their homes and households” is a Javanese versification of the famous seventeenth-century Chinese treatise Zhuzi Zhijia geyan (‘Master Zhu’s Household Rules‘), better known in the Anglophone world as “Maxims for managing the home” or “Family regulations”. Propagating the basic principles of Confucian ethics, this small treatise instructed generations of Chinese readers, presumedly adult males, lessons in proper behaviour. Today, Master Zhu’s little compendium is among the most reprinted works of classical Chinese popular literature. The Serat Tiyang Gegriya exists in the form of a manuscript, written in Surabaya in 1878, and was subsequently published ten years later in the same city. The appearance of this popular Confucian tract in Javanese seems to have been born of a perceived sense of crisis and alarm at the decline of “Chineseness” among the Chinese minority in a foreign land, the upshot of the seemingly inexorable process of acculturation taking place in the Sino-Javanese community at the end of the nineteenth century. Paradoxically, however, the Serat Tiyang Gegriya itself is a fine product of acculturation, transmitting Chinese moral teachings in the form of the Javanese piwulang genre, or lessons on how to live a good life, composed in the mother tongue of the mothers of the intended readers as this group was unable t"

"Penelitian ini merupakan penelitian kualitatif dengan teknik simak. Objek penelitian berupa data verbal teks yang dikumpulkan dari buku teks, kamus idiom Jawa, dan serat piwulang. Data penelitian dianalisis menggunakan analisis referensial, taksonomi, dan semiotik. Penelitian ini bertujuan untuk merekonstruksi, mengidentifikasi, serta menguraikan kembali nilai-nilai kearifan lokal Jawa mengenai toleransi. Orang Jawa dikenal sebagai kelompok masyarakat yang memiliki ideologi hidup yang menjunjung tinggi sikap toleran antarsesama. Konsep toleransi yang dianut orang Jawa terungkap melalui proposisi atau dikenal dengan istilah unen-unen. Toleransi dalam penelitian ini meliputi tiga pengertian, yaitu 1 mengakui perbedaan, 2 menghargai perbedaan, dan 3 menghormati perbedaan. Proposisi atau unen-unen yang mengandungi makna toleransi adalah tepa salira. Unen-unen tepa salira sebagai suatu representasi konsep toleransi dikukuhkan oleh sejumlah proposisi lain yang berkonsep serupa yang telah terjaring.

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This study used a qualitative method with literature review technique. The data of verbal text is collected from textbook, Javanese idiom dictionary, and piwulang literature. Those data were analyzed using referential, taxonomic, and semiotic analysis. The purpose of the study was to reconstruct, identify and redefine the local values of Javanese wisdom of toleration. The Javanese were known as a society who have an ideology that upholds the toleration. The concept of toleration which adopted by the Javanese was shown through proposition or known as unen unen proverbs . Toleration in this study was consisted in three meanings, those are 1 recognizing the differences, 2 admitting the differences, and 3 respecting the differences. Propostion or unen unen that contained the meaning of toleration is tepa salira. Unen unen of tepa salira in this study stands as a representation of the concept of toleration which was confirmed bythe other propositions whose similar concept with tepa salira."