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"The oldest written text in Javanese literature is Candrakiraṇa, one of its parts, the Amaramālā, mentions “Indra” as a king of the Śailendra dynasty. This work is essential because it includes various elements of prosody which the authors of kakawin needed to compose their literary work. For many years, some Javanese scholars had been debating the proper name of this text, using only one manuscript, LOr 4570, a copy of the incomplete gebang manuscript from the PNRI, which does not have a prologue or an epilogue mentioning its precise name. However, reading L 298, a lontar in the Merapi-Merbabu Collection, this manuscript clearly demonstrates that the name of this oldest text is Candrakiraṇa. This begs the question: Is there any relationship between the name and the content itself? This article presents pertinent arguments indicating that the name proposed can be accounted for both factually and conceptually."

"Literary and epigraphic references to the figure of pañji in Old Javanese texts are analysed, and contextualised with much better known references to the figure of Pañji in Middle Javanese texts. A hypothesis is offered that Old Javanese term pañji is best rendered as 'court-name’. It is argued that young boys from elite families obtained their familiar court-name (pañji) at the very onset of their career at the court, where they served as pages and attendants of the royal family. They were also trained in arms, religious lore, and arts. Being since their childhood close to the king, they were trusted persons, and some of them made careers as high-ranking court officials, such as Dəmung or Kanuruhan. Others, denoted ācārya, were trained as 'masters of divine weapons’, Tantric ritual specialists, who were in charge of the so-called 'divine weaponry’ (diwyāstra), mantra-infused ordinary weapons, an arsenal well-known in Old and Middle Javanese texts. Vestiges of this ritual lore have survived in Java until modern times."

"Pawukon merupakan salah satu sistem perhitungan waktu dalam budaya Jawa yang mendapat pengaruh dari kalender Saka pada masa era Hindu yang lebih dulu ada di Pulau Jawa (Tanojo, 1959: 5). Pawukon tidak terlepas dari cerita Raden Watugunung dari kerajaan Giling Wesi beserta 2 istrinya yaitu Dewi Sinta dan Dewi Landep serta 27 anak-anak mereka (Olthof, 1941: 6). Penelitian ini berfokus pada ikon 3 tokoh utama yang umum ditemukan dalam buku tentang pawukon yaitu Dewi Sinta, Dewi Landep, dan Raden Watugunung. Tujuan penelitian ini adalah melihat makna ikon yang dimunculkan dari 3 ikon tokoh utama tersebut dari buku Pawukon Pasemon Dalah Pardikane (Tanojo, 1967) dan Pawukon 3000 (Hermanu, 2013) dan menjelaskan mengapa ikon tersebut digunakan dalam wuku-wuku tersebut. Penelitian dilakukan dengan metode kualitatif dengan pendekatan studi pustaka dan dianalisis menggunakan Teori Segitiga Semiotik dari Peirce (1940) untuk mendapatkan makna ikon, dan teori Cassirer (1987) untuk melihat penggunaan ikon dalam wuku Sinta, Landep dan Watugunung. Hasil penelitian menunjukkan bahwa makna ikon dalam pawukon Jawa merupakan hasil pemikiran leluhur Jawa yang berasal dari nilai nilai filosofi pada alam yang bertujuan untuk mengetahui perangai karakteristik kepribadian seseorang. Kemudian, pemunculan ikon dalam pawukon Jawa tidak lepas dari hubungan manusia (mikrokosmos) dengan alam (makrokosmos) untuk mencapai keseimbangan hidup karena menurut Cassirer (1987) ikon muncul sebagai hasil pengamatan manusia (empirik) dan memiliki fungsi dalam hidup manusia.

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Pawukon is a time calculation system in Javanese culture that was influenced by the Saka calendar during the Hindu era which first existed in Java (Tanojo, 1959: 5). Pawukon is inseparable from the story of Raden Watugunung from the kingdom of Giling Wesi and his 2 wives, namely Dewi Sinta and Dewi Landep and their 27 children (Olthof, 1941: 6). This research focuses on the icons of 3 main characters that are commonly found in books about pawukon, namely Dewi Sinta, Dewi Landep, and Raden Watugunung. The purpose of this research is to look at the meaning of the icons that appear from the 3 main character icons from the book Pawukon Pasemon Dalah Pardikane (Tanojo, 1967) and Pawukon 3000 (Hermanu, 2013) and explain why these icons are used in these wuku. The research was conducted using qualitative methods with a literature study approach and analyzed using Peirce's (1940) Semiotic Triangle Theory to obtain icon meanings, and Cassirer's (1987) theory to see the use of icon symbols in wuku Sinta, Landep and Watugunung. The results show that the meaning of icons in Javanese pawukon is the result of Javanese ancestral thought that comes from philosophical values in nature which aims to determine the character traits of a person's personality. Then, the appearance of symbols in Javanese pawukon cannot be separated from the relationship between humans (microcosm) and nature (macrocosm) to achieve a balance of life because according to Cassirer (1987) icons appear as the result of human observation (empirically) and have a function in human life."

"Penelitian ini membahas mengenai kata bermakna takut dalam korpus bahasa Jawa dan penggunaannya. Data yang digunakan adalah kata bermakna takut dalam bahasa Jawa yang bersumber dari kumpulan korpus bahasa Jawa Prodi Sastra Jawa UI. Korpus ini dikumpulkan dari beberapa literatur dan tulisan fiksi berbahasa Jawa. Selain itu, digunakan pula tiga buku antologi cerita cekak dengan cerkak terbitan tahun 1959-2020. Data yang ditemukan selanjutnya dikelompokkan berdasarkan kata di sebelah kiri, mulai dari L1 hingga L3 dan kemudian kata di sebelah kanan juga dikelompokkan mulai dari R1 hingga R3 berdasarkan frekuensi MI Score menggunakan piranti lunak Antconc. Berikutnya, kolokasi yang ditemukan dikelompokkan berdasarkan kategori pada Indonesian USAS (UCREL Semantic System) Semantic Tagset untuk mengetahui kategori setiap kata yang berkolokasi dengan kata bermakna TAKUT. Teori yang digunakan dalam penelitian ini adalah semantic preference, yaitu unit leksikal yang sering muncul bersamaan dengan kata inti dalam membangun makna kalimat. Hasil penelitian ini menunjukkan bahwa kata takut berkolokasi dengan kata-kata yang beragam, seperti kategori tindakan emosional, tindakan sosial, tata bahasa, dan lainnya. Selain itu, kata takut jika berdampingan dengan kata tertentu akan memberikan makna lain, yakni derajat ketakutan. Derajat ketakutan ini muncul karena kata lain yang berkolokasi dengan takut.

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This study discusses the word meaning takut ‘fear’ in the Javanese corpus and its use. The data used is a word that means takut ‘fear’ in Javanese, which comes from the collection of the Javanese language corpus of the UI Javanese Literature Study Program. This corpus is collected from several literatures and fiction writings in the Javanese language. In addition, three anthologies of short stories with short stories were used, published from 1959-2020. The data that were found were grouped based on the words on the left, starting from L1 to L3, and then the words on the right are also grouped from R1 to R3 based on the MI Score using Antconc software. Next, the collocations found are grouped by category in the Indonesian USAS (UCREL Semantic System) Semantic Tag Set to find the category of each word that collocates with the word meaning TAKUT. The theory used in this study is a semantic preference, a lexical unit that often appears together with the main word in constructing the meaning of a sentence. The results of this study indicate that the word fear collocates with various words, such as categories of emotional action, social action, grammar, and others. In addition, the word takut ‘fear’, when side by side with certain words, will give another meaning, namely the degree of takut. This degree of takut arises because of another word that collocates with takut."

"Penelitian ini membahas mengenai nilai-nilai etika Jawa dalam film Lemantun. Film pendek Lemantun merupakan realitas kasih sayang antara orang tua dan anak yang ditandai melalui sebuah “lemari”. Tri merupakan anak ketiga dari lima bersaudara yang masih tinggal bersama ibunya di rumah. Tri sebagai tokoh utama merepresentasikan sikap-sikap dasar bagaimana seharusnya orang jawa dalam bertingkah laku. Metode yang digunakan adalah deskriptif kualitatif dengan pendekatan objektif melalui kutipan visual dan transkrip dialog dari film pendek Lemantun sebagai data penelitian. Langkah analisis data menggunakan konsep analisis data Miles dan Huberman (1992: 16) terdiri atas tiga alur kegiatan yaitu reduksi data, penyajian data, dan penarikan kesimpulan atau verifikasi. Pada penelitian ini, acuan dasar dalam penarikan kesimpulan atau verisikasi data menggunakan persepsi etika Jawa Franz Magnis Suseno Menurut Magnis (1988:38) orang Jawa sadar bahwa ada dua kaidah normatif yaitu prinsip rukun dan prinsip hormat. Rumusuan masalah pada penelitian ini adalah Bagaimana nilai-nilai etika Jawa yang direpresentasikan oleh tokoh Tri pada film Lemantun? Hasil penelitian ini mengungkapkan bahwa ternyata pada masa kini etika Jawa masih eksis seperti yang masih dilakukan oleh sosok Tri.

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This research will discusses about the values of Javanese ethical ​​in the Lemantun’s movie. The short film Lemantun is a reality of love between parents and children through a "cupboard". Tri is the third child of five siblings who still stay at home with his mother. Tri as the main character who represents the basic attitudes of how Javanese people should behave. The method used is descriptive qualitative with an objective approach through visual excerpts and dialogue transcripts from the Lemantun film as research data. The data analysis using the concept of data analysis by Miles and Huberman (1992: 16) through three steps is data reduction, data presentation, and conclusions or verification. Reference conclusions or verifying data in this research is using the Javanese ethical perception of Franz Magnis Suseno. According to Magnis (1988:38) the Javanese are aware that there are two normative rules are the principle of harmony and the principle of respect. The formulation of the problem in this study is how are the Javanese ethical values ​​represented by the character Tri in the film Lemantun? The results of this study reveal reveal that in the present Javanese ethics still exist as Tri’s behavior.

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