issn : 2502 – 5465 / e-issn: 2443 – 3853 analisa

ISSN : 2502 – 5465 / e-ISSN: 2443 – 3853Accredited by LIPI Number: 752/AU2/P2MI-LIPI/08/2016

AnalisaJournal of Social Science and Religion

Volume 02 Number 02 December 2017

Analisa is a peer-reviewed journal published by the Office of Religious Research andDevelopment Ministry of Religious Affairs Semarang Indonesia. Analisa has been accreditedby the Indonesian Institute of science as an academic journal. It was stated in a decreenumber: 752/AU2/P2MI-LIPI/08/2016. This journal specializes in these three aspects;religious life, religious education, religious text and heritage. Analisa aims to provideinformation on social and religious issues through publication of research based articles andcritical analysis articles. Analisa has been published twice a year in Indonesian since 1996and started from 2016 Analisa is fully published in English as a preparation to be aninternational journal. Since 2015, Analisa has become Crossref member, therefore all articlespublished by Analisa will have unique DOI number.

Advisory EditorialKoeswinarno

Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Editor in ChiefSulaiman


International Editorial BoardFlorian Pohl, Emory University, United State of America

Hary Harun Behr, Goethe Institute Frankfurt University, GermanyAlberto Gomes, La Trobe University, Melbourne Australia

Nico J.G. Kaptein, Leiden University, Leiden the NetherlandsDavid Martin Jones, University of Queensland, Brisbane Australia

Patrick Jory, University of Queensland, Brisbane AustraliaDwi Purwoko, The Indonesian Institute of Science, Jakarta Indonesia

Heddy Shri Ahimsa, Gajah Mada University, Yogyakarta IndonesiaMasdar Hilmy, Sunan Ampel State Islamic University, Surabaya Indonesia

Iwan Junaidi, Semarang State University, Semarang IndonesiaBani Sudardi, Surakarta State University, Surakarta Indonesia

Muslich Shabir, Walisongo State Islamic University, Semarang IndonesiaSutrisno, Sunan Kalijaga State Islamic University, Yogyakarta Indonesia

Zamroni, Yogyakarta State University, Yogyakarta IndonesiaNoorhaidi Hasan, Sunan Kalijaga State Islamic University, Yogyakarta Indonesia

Editors

ZakiyahReligious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Siti MuawanahReligious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Munirul IkhwanSunan Kalijaga Islamic State University, Yogyakarta, Indonesia

Tauseef Ahmad ParrayGovernment Degree College Pulwama (Higher Education Department),

Jammu & Kashmir, India

Umi MuzayanahReligious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

A.M WibowoReligious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Umi MasfiahReligious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

MustolehudinReligious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Agus IswantoReligious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Language Advisor

Firdaus WajdiJakarta State University, Jakarta Indonesia

Luthfi RahmanWalisongo State Islamic University, Semarang Indonesia

Assistant to EditorNurlaili Noviani


Muhammad PurbayaReligious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Mailing AddressOffice of Religious Research and Development, Ministry of Religious Affairs, Semarang,

IndonesiaJl Untungsurapati Kav 70 Bambankerep Ngaliyan

SemarangCentral Java, Indonesia

Email : [email protected]

The online version of Analisa Journal can be accessed athttp://blasemarang.kemenag.go.id/journal/index.php/analisa/index

The online version of Analisa Journal has been indexes and displayed by the followingservices:

1. CrossRef2. Directory of Open Access Journals (DOAJ)3. Google Scholar4. The Indonesian Publication Index (IPI)5. Open Academic Journals Index (OAJI)6. Indonesian Scientek Journal Database7. Universia Biblioteca de recursos8. Western Theological Seminary9. Simon Fraser University10. Advance Science Index (ASI)11. Library Of Congress12. Universitats Bibliothek Leipzig (UBL)13. Bibliotega de La Universidad De Oviedo14. Naver Academic15. Elibrary mpipks16. Universiteit Leiden17. Ilmenau University Library18. World Wide Science19. Office Of Academic Resources Chulalongkorn University20. CORE21. Hochschule Schmalkalden22. British Library23. Lincoln University24. Tianjin University25. University of Canterbury26. Victoria University of Wellington27. The University of Queensland library, Australia28. Grifith university library29. La Trobe University Library30. Curtin University library Australia31. University of south Australia library32. University of new England library33. Australian Catholic University Library, Australia34. Bond university Library, Australia35. Charles Sturt University library australia36. Flinders University library Australia37. James cook university library australia38. Macquarie University - Library Australia39. Murdoch University library australia40. SCU Library - SCU - Southern Cross University library41. Library - Swinburne University of Technology, Australia42. Library Torrens University, Australia43. Library - University of Canberra44. University of New South Wales - Library Australia45. University Library - University Library at Notre Dame Australia46. USQ Library - University of Southern Queensland47. Library | University of the Sunshine Coast, Queensland, Australia48. University Library - The University of Western Australia49. Western Sydney University Library, Australia

50. Mendeley51. Mediathek der Künste52. VUB Library53. University of Birmingham library, the United Kingdom54. University of Bolton Library, the United Kingdom55. Library - University of Bradford, the United Kingdom56. Libraries - University of Brighton, the United Kingdom57. Library University of Bristol, the United Kingdom58. Cambridge University Library, the United Kingdom59. Library, Cardiff Metropolitan University, the United Kingdom60. University of Arkansas Libraries, United State of America61. University Library | California State University, Los Angeles, United State of America62. University Libraries; University of Colorado Boulder, United State of America63. Elihu Burritt Library Homepage - Central Connecticut State University, United State

of America64. University of Hawaii at Manoa Library, United State of America65. University of Idaho Library, United State of America66. The University of Iowa Libraries, United State of America67. The University of Kansas Library, United State of America68. Library | Kentucky State University, United State of America69. University of Maine at Augusta Library; United State of America70. Moraref71. SUNCAT72. docplayer73. Worldcat74. Scilit; Scientific and Literature75. BASE: Bielefeld Academic Search Engine

INTRODUCTION FROM THE EDITORIAL BOARDS

Analisa Journal of Social Science and Religion published a new editionvol.2.no.02.2017. This is the forth volume issued in English since its beginning in 2016. ThisEnglish edition is a part of preparation to be an International journal and as an effort fromthe editorial board to make this journal widely accessed and read by more people around theworld. Analisa Journal has also consistently published both versions; the online editionthrough the Analisa website and the printed version. Many people have contributed in theprocess of this publication, so that this journal is successfully released as scheduled.

There are eight articles in this volume in which some of them discussed about religionand peace in various parts of Indonesia, while several of them talk about education and therest are discussing about gender and dakwah (Islamic dissemination). The authors of thosepapers are also divers coming from different institutions and different countries.

The first article written by three authors namely Said Achmad Kabiru Rafiie, AmirHusni and Said Atah is entitled “Acehnese Wars and Learning from 12Years of Peace inAceh”. This paper examined the history of Acehnese wars and the peace development afterthe signing of the Memorandum of Understanding between the Aceh Freedom Movement, orGerakan Aceh Merdeka (GAM), and the Republic of Indonesia in Helsinki on August 15th,2005. This article gives a deep explanation of what is really going on in Aceh from the era ofwars until the recent time. The authors use a qualitative approach and the theory ofinequality and conflict as well as Fanon’s ideas in order to elucidate the data. Findings of thisresearch show that there are various reasons which might encourage people involved in thebattlefield including group motive, personal motivation, social contract and resourceshortage. In addition, it shows that the social and economic condition in Aceh has notdeveloped successfully.

The next article is written by Agus Iswanto talked about the receptions of religiousaspects (ultimate truth/God, cosmological and religious ritual aspects) in the culturalproducts of Radin Jambat, a folktale from Lampung, Indonesia. This study is based on theRadin Jambat Folktale text. The results found that folktale contributes in building harmonyamong religion followers in Lampung. It also stated that religion and culture can go hand inhand in creating harmony, therefore it can be said that religion, in this case Islam, wasaccepted by people peacefully.

The third article discussed about Kolasara, a local wisdom from Southeast SulawesiIndonesia. This paper argues that this tradition has contributed in building harmonyespecially in the Tolaki tribe in such area. This article was written by Muh Subair, he used anin-depth interview, observation and library research in order to collect data. He suggestedthat kolasara should be internalized in lulo dance as a way to strengthen such local wisdom.As it is the fact that kolasara has played role in mediating people in various conflicts.

How the manuscript called Wasitawala contained some education values wasdiscussed by Moch Lukluil Maknun in the next article. This is an interesting paper in whichthe writer explained the content of the text and then analyzed it on how those embeddedvalues might be used as a source for the national curriculum especially on the charactereducation. He mentioned that this serat has many values of character education such ashonesty, responsible, thinking logically, discipline, hard working, creative and so forth.

A.M Wibowo wrote the subsequent article entitled “Political view and orientation ofthe rohis members toward the form of the state”. This paper is based on his field research atschools in Temanggung Central Java Indonesia. He focused his study on the Rohis members’view on certain aspects so called political orientation. The results show that (a) religiousteaching at the Rohis organization was conducted using one way communication, and theyalso used media social in disseminating their teaching, (b) rohis member prefer to choosemale and Islamic leader when they asked about their preferred leader. Meanwhile there aretwo distinct preferences in terms of state form, the first one is the Unified State of IndonesianRepublic (NKRI, Negara Kesatuan Republik Indonesia), and the second is the Islamic state.

The sixth article written by Abdurrachman Assegaf was about how the anti-corruptionpolicies and educational strategies enforced by Indonesian and Japanese Government. This isan important issue to be discussed since both countries have experiences some corruptioncases, although Japan is less experience compared to Indonesia. This was indicated by somedata issued by the Transparency International. Japan is categorized as the least corruptcountry, on the other hand Indonesia has many and complex corruption cases. This paperstated that countries have laws on anti-corruption; Indonesia has Act Number 31 of 1999 andJapan has several interrelated law compiled in Penal Codes (PC). in addition, both of themhave strategies in implementing strategy for anti-corruption education.

The next article concerns on the issue of hate speech in Kupang East Nusa TenggaraProvince, how the Islamic preaching dealing with such phenomena. This is a significant studysince in the last few months, there are hate speech occurrence everywhere either through oralor written media such as social media and flyers. In Kupang, Muslim are as a minority groupin which most of people are Christian. Thus, during the Islamic dissemination, it is solelyaimed for Muslim community and not for non-Muslim society. They do not use loudspeakerduring their sermon (dakwah), except for adzan (calling for prayers). Furthermore, theclerics always avoid using hate speech during their teaching and sermon.

The last article written by Misbah Zulfa Elizabeth is about women in public space andhow religion treats them. This paper argues that now days many women took part in publicactivities by engaging at some workplaces; however they are mostly put at the lower levelcompared to male workers. Even, religion also treats them differently. This is because there issuch domination of globalization in which this situation might be called as womenimpoverishment

We do hope you all enjoy reading the articles.

ACKNOWLEDGMENTS

Analisa Journal of Social Science and Religion would like to sincerely thank to all peoplecontributing in this publication namely advisory editorial, international editorial board,editors, language advisors, assistant to editors, lay-outers as well as other parties involving inthe process of publishing this journal. Analisa journal would also appreciate to all authorswho submitted their articles to Analisa, so that this journal is successfully released in time.

The Analisa Journal hopes that we would continue our cooperation for the next editions.

Semarang, December 2017

Editor in Chief

TABLE OF CONTENT

ISSN : 2502 – 5465 / e-ISSN: 2443 – 3853Accredited by LIPI Number : 752/AU2/P2MI-LIPI/08/2016


Volume 02 No. 02 December 2017Pages 161-305

Introduction from the Editorial Boards :: iAcknowledgments :: iiiTable of Content :: v

ACEHNESE WARS AND LEARNING FROM 12YEARS OF PEACE IN ACEHSaid Achmad Kabiru Rafiie, Amir Husni, and Said Atah :: 161-181

BUILDING HARMONY THROUGH RELIGIOUS RECEPTION IN CULTURE:LESSON LEARNED FROM RADIN JAMBAT FOLKTALE OF LAMPUNGAgus Iswanto :: 182-197

INTERNALIZING KALOSARA’S VALUE IN A TRADITIONAL DANCE ‘LULO’ INTHE CITY OF KENDARI, SOUTHEAST SULAWESIMuh Subair :: 198-213

THE EDUCATION OF JAVANESE CHARACTERS IN SERAT WASITAWALAMoch. Lukluil Maknun :: 214-233

POLITICAL VIEW AND ORIENTATION OF THE ROHIS MEMBERS TOWARDTHE FORM OF THE STATEA.M. Wibowo :: 234-253

CURBING CORRUPTION THROUGH TERTIARY EDUCATION IN INDONESIAAND JAPAN (Analysis of Legal System and Islamic Perspective)Abdurachman Assegaf :: 254-273

DAKWAH ACTIVITIES AMONG MUSLIM MINORITY AND THE PREVENTIONOF HATE SPEECH IN KUPANG, EAST NUSA TENGGARAKustini and Zaenal Abidin Eko Putro :: 274-289

DYNAMICS OF GLOBAL ECONOMICS AND WOMEN “IMPOVERISMENT”:WHAT RELIGION TO DO WITH?Misbah Zulfa Elizabeth :: 290-304

Author Guideline :: 305

214

THE EDUCATION OF JAVANESE CHARACTERSIN SERAT WASITAWALA

Moch. Lukluil Maknun

ABSTRACTThere are abundant Javanese manuscripts in Indonesia. One of the interestingJavanese manuscripts which was reviewed in this paper is Serat Wasitawala. Thisserat was written in a genre of piwulang. It contains character values that areexpected to be the source of the curriculum enrichment for the 2013 nationalcurriculum (Kurtilas) that puts the values of the characters as a priority. Usingphilology methods and hermeneutical approach, this article reveals content of thetext and educational values in Serat Wasitawala, along with the context of writingand its relevance to nowadays education. Serat Wasitawala contains educationalvalues that could represent the concept of Islamic education of Java in the past waswritten by Mas Demang Warsapradongga. Serat Wasitawala in general was a formof life doctrines both related to God as well as to human beings. The values ofcharacter education reflected in it are as follows; wondering, love science, thinkinglogically, critical, creative, and innovative; religious; honest; responsible;disciplined, hard working, confident boundaries; polite; nationalist; andappreciating diversity. The issues of education that are integral and related withnowadays context include character education/morals, professional teachers, andeducational philosophy aimed at seeking perfection of life.

Keywords: Serat, Piwulang, Wasitawala, Character Education

INTRODUCTIONThe dynamics of the study of

manuscript are often confronted with twomajor problems. First, there is an ambiguitybetween the tedious manuscripts because itis difficult to understand with therecognition of precious values that can befound in it. Second, there is a possibility ofduplication of the research of the text,especially in terms of objects and methods,intentionally or not (Ekadjati, 2000: viii-ix).

The first problem can be solved byaffirming the determination and effort of theresearcher to select and study electedmanuscript. In fact, if necessary, theresearcher could involves the experts in thefield to give assistance in reading andunderstanding the text as it is not onlywritten in a native language but also is aform of an archaic language that used andtransformed rarely at this time (Baried,1994: 16-17).

However, dealing with the secondproblem, the researcher is required to do thelibrary study as widely as possible withcertain limitation to avoid duplication orplagiarism. Thanks to the easy access oflibrary information and online tools whichhelp this process. The various challenges ofexisting manuscript research should notdetract the researcher spirit, because of theimportance values that need to be extractedfrom it.

Among the abundant Indonesianmanuscripts, Javanese manuscripts spreadin libraries both domestically and abroad, aswell as among the community. Two areas ofimportant centers of Javanese manuscriptsare Surakarta and Yogyakarta, which are thecenters of Islamic Javanese culture and thesuccessor of Islamic royal Mataram culture.The existing Javanese manuscript aremanuscripts of the 18th-19th centuries whichis a period of resurrection which has beenbelieved to be written in the palaces

Office of Religious Researchand Development, Ministry of

Religious Affair, Semarang,Indonesia

Jl.Untung Surapati Kav 69-70Bambankerep, Ngaliyan,

Semarang, [email protected]

Paper received: 29 September2017

Paper revised: 16 – 23November 2017

Paper approved: 22 December2017

Analisa Journal of Social Science and Religion Volume 02 No. 02 December 2017

pages 214-233

215

(Rochyatmo, 2010: 7). Amin Abdullah (inHadi, 2006: ix) stated that Javanese literaryworks in the late of 18th century would showthe jurisdiction of Islam and kejawaan, inthe sense that there is a mixture of Islamicnuances and Javanese culture in literaryworks.

The teachings covered in Javanesereligious texts are closely related to moraleducation and characters that reflect theculture of the nation. The power andgreatness of a nation basically stem from thestrength of its character that becomes thebackbone for every form of the outwardprogress of the nation. Character educationnowadays is also the educational mission ofIndonesian, where formal schools should notonly limited to the series of teaching andlearning activities, but also include therefraction of the attitudes and values of thenation's cultural character, such as religious,honesty, disciplined, tolerant, and others(Kemendiknas, 2011: 1; Mustari, 2011: xi).

The functions of cultural and charactereducation of the nation can be derscribed inthree elements: development, improvement,and filter. Development means that learnersbehave well reflecting the culture of thenation. Improvement is to strengthen thenational education gait that makes learnersdignified. Filter means to filter the culture ofthe nation itself and other cultures that donot match with the cultural values ofdignified nation (LPPKS Kemendikbud,2017).

Thus, the discussion that focuses on theexcavation of educational values ofcharacters from religious texts is highlyrelevant today. This article is aimed not onlyto contribute to the development of scienceand education but also to find out the pastcultural picture that could be the basis ofcharacter education in the present.

This article focuses on studying areligious manuscripts entitled SeratWasitawala, the collection from theReksopustaka Mangkunegaran library,Surakarta. This article will describe; a) thecontent of text and educational value inmanuscript of Serat Wasitawala, and b) thecontext of writing, as well as its relevance tothe current educational context.Theoretically, this article is expected toprovide additional knowledge especiallyfrom educational concepts that exist inmanuscript written in the past that containsvalues that are still relevant today.

In contrast to this study, that examinesthe values of character education in SeratWasitawala, Suyudi once raised the sameobject as the final task material thendisplayed in the article of Jurnal ProdiUniversitas Muhammadiyah Purworejo inMay 2013 (Suyudi, 2013: 66-88). Suyudi inhis findings has made efforts to uncovermoral values in the text generally, andexemplified some of the relevant valuespresent in it for today's generation. (Suyudi,2013: 85-87).

Suyudi's ideas and goals in his researchon the piwulang text are fine work, but hedoes not attribute the concept of charactereducation that became the spirit of the 2013curriculum. In addition, Suyudi’sphilological studies are also workable, forexample, there are some difficult textualtranslations, such as in the followingquotation.

Yen sira sukra maranga masjid, lakonanaing saprentahira, Kanjeng rosul sadhawuhe,kramatipun, lamun sira ajeg maring masjid,tur becik cahayanira, manther yen dinulu,tur ngadohaken ing rencana, ingkang ancenkang dadya rubedeng mangkin, wus sirnasaking sira. (Dhandanggula tembang, stanza12).

“Kalau kamu hari Jumat ke Masjid lakukanlahperintah paduka Rosul, sabda besarkeluhurannya. Apabila kamu tetap pergi keMasjid lagi pula baik cahaya/sinarnya. Pusatpikiran kalau marah dan menjauhkan digodaan/penghalang yang memang menjadikesulitan nanti sudah hilang dari kamu.”(Suyudi, 2013: 75).

The above example of textualtranslations by Suyudi is difficult tounderstand by the reader. In the Englisheditorial roughly be like the following.

"If you are on Friday to the mosque, do thecommand of Excellency Rosul, great words ofhis nobleness. If you keep going to the Mosqueanyway either the light/rays. Center yourmind if angry and be distanced in thetemptation/obstacle that is the trouble andwill be lost from you. "(Suyudi, 2013: 75).

As a careful step taken by the author,the philological stage in the form oftranslating the manuscript is assisted(corrected) by the translator of themanuscript from the Radyapustaka Libraryof Surakarta. As for content studies, itfocuses more on contextualizing the

The Education Of Javanese Characters In Serat WasitawalaMoch. Lukluil Maknun

216

character values that become contributor tothe national education programs.

Before explaining the results of furtherdiscussion, some concepts and shortlimitations related to religious texts and thevalue of character education will be deliveredin advance.

Some of the concepts underlying theterm religious texts can be traced as follows.Liaw Yock Fang once introduced the term ofreligious literature (he did not mentionreligious texts/manuscript) and divided itinto three branches of science namelytasawuf, kalam, and jurisprudence. Thebranch of Sufism is more popular, which isto discuss the theme of human relationshipwith the God (Fang, 1975: 187). SitiChamamah-Soeratno (in Hadi, 2006: 151)made wider boundaries dividing religiousliteratures into: fictional literature, historicalliterature, and biblical literature.

“Sastra kitab”/kitab literature is usedto accommodate literary works/manuscriptthat discuss about Islam in general. Hadi(2006: 151) mentioned that the distributionof religious literatures/manuscript were notonly in Malay territory, but also in Java,which generally contain the mysticalreflection, the collection of prayers, as well asteachings of Islamic ethics.

The search for religious manuscript(Islam) can be examined by looking atthemes in catalogues. For example, Behrend(1997: v) classifies fields or themescontaining Islamic elements in theclassification of “Islamic Stories” (CI),“Qur'an and Islamic Texts” (IS), or in“Piwulang, Suluk, and Didactic text” (PW).In contrast to Behrend, Nancy Florida inthree volumes of Surakarta catalogues of herwork classifies piwulang (PW) by groupingdirectly into “Didactic Literature, Wayang,Islamic Romance, Islamic Religion, andIslamic History” (Florida, 1993: 5-6).

In the Reksopustaka catalogue, wherethe manuscript of article object was found,the religious text certainly containingelements of education was Piwulang,although the value of education (religious)was also possibly found in other categoriessuch as history, wayang, fairy tales, andothers (Darweni, 2017: 2). Thus, theappropriate manuscript for the object was atext with wulang classification such as seratand suluk.

Didactic literature/wulang is animportant part of traditional culture. Itcontained works that directly gave clues to

the way of life taught by Islam, and therewere also works that indirectly taught valuesappreciated by Islam, especially in the earlydays of indigenous people who were stillclose to the old religion, but wanted to followthe new religious life style that they received.

Wulang text contained many ideas,concepts, and teachings hidden behind thenarrative structure. In other words, when theauthor is talking about something, what hemeans is something else. Therefore, it shouldhave been used for analysis outside the text,which examined the social and culturalbackgrounds that can extract its meaningthat was more appropriate to the needs ofsociety in modern times (Ikram, 1997: 140-141, 166).

Talking about the values of charactereducation, lexically values are everythingvaluable in the usefulness or interests of itsowner. Meanwhile the character meant thecharacter and traits of a person who becamethe basis to distinguish someone from others(Kemendikbud, 2016: 14-26). The educationis a conscious and systematic effort indeveloping the potential of learners.Education was also an effort of society andnation in preparing young generation for thesake of life of society and nation better in thefuture (lppks.kemendikbud.go.id).

It is often found a variety of terms thathave adjacent meaning in the Indonesianlanguage. In relation to this article whichdiscusses the character theme, it is necessaryto define the adjacent term, moral, character,and ethics as follows (Gunawan, 2012: 1-19).1. Character (personality) is the original

state that exists in someone's individualthat distinguishes himself with others.

2. Akhlak are everything that has beenfirmly entrenched in a person whoproduces deeds without thinking orcontemplation first.

3. Moral is conformity (action) withaccepted general ideas about humanactions, about which ones are good andwhich ones are natural

4. Character is the everyday attitude orbehavior that contains the valuesprevailing and adopted by society.

5. Ethics is a necessary philosophicaldiscipline in the interaction of fellowhuman beings in choosing and decidingthe best patterns of behavior based on theprevailing moral scales (Gunawan, 2012:1-19).

Based on the definition cited fromGunawan (2012: 1-19), the writer can


pages 214-233

217

Hearting

SportSensing

Thinking

describe the relationship patterns of some ofthese terms into the following picture.

Figure 1.Sliced Characters

Source: Developed by the author from Gunawan (2012: 1-19)

Easily, character is understood as thedistinctive values both embodied self andmanifested in behavior. Coherently,character is shown from the process resultsof mindset, heart, body, and taste andinitiative of a person or group that containsvalue, ability, moral capacity, and obstinacy

in the face of difficulties and challenges(Kemendikbud, 2016: 27).

Configuration of characters in thecontext of the totality of the psychologicaland social processes of culture can be seenin the following figure (Kemendiknas: 2011:9-10).

Figure 2.Configuration of Character

Source: Kemendiknas, 2011: 9.

CharactersEthic

Moral

Character

Akhlak

The scope of character education

Intelligent, critical,innovative, curious, open-minded, productive,science-oriented, andreflective

Friendly, respectful,tolerant, caring, helpful,teamwork, nationalist,cosmopolitan, givingpriority to the publicinterest, proudly usingIndonesian language andproducts, dynamic, hardwork, and work ethics

Clean and healthy,disciplined, sportive,tough, reliable, resilient,friendly, cooperative,determinative,competitive, cheerful andpersistent sensing

Faithful and cautions,honest, trustworthy, just,responsible, emphatic,risk-taking, abstinence,willing to sacrifice, andspirit patriotic


218

RESEARCH METHODPhilology and hermeneutic theories are

used as the basis of analysis in this study.Philology theory is used to present textedition (transliteration/transcription andtranslation) of Serat Wasitawala, whilehermeneutic is employed to present theinterpretation of the text content.

Philology can be interpreted as ascience that deals with the study of texts,especially manuscript (handwriting of thepast). It works in order to reveal the culturesand thoughts that stored in it (Baried, 1994:4). Manuscript are often copied repeatedlywhich create some variations. This can beeseen as both positive or negative in terms ofphilology. Positive in the sense of variation isconsidered to be a copyist's creation. Butcould also be seen as negative in the sensethat the variation is a mistake, then itrequires the most original (true/correct)manuscript tracing (Maknun, 2012: 176-177).

In relation to the history of Javanesephilologists, Molen states that the stemmamethod is very difficult to do. So, diplomaticmethod has been normally chosen. It is whenthe author gives additional explanation andtextual criticism to facilitate the reader’sunderstanding (Molen, 2011: 82-84).

With regards to this situation, I, firstlystudied a number of manuscripts with thesame corpus which mainly in Surakarta.With acknowledging limitation of mycapability and time, but my research did notfind other variations out except SeratWasitawala that I study in Reksopustakalibrary of Mangkunegaran.

The task of philologist is not only topresent the edition of the text, but also makethe content of the text can be understoodeasily by the readers (Robson 1994: 11-13).Here, hermeneutics, which deals with allaspects of language in human life andintends to interpret the text (Bungin, 2007:189) is a helping tool. Hermeneutics includesa variety of qualitative scientificmethodologies that use linguistic logic andliterary theory, aimed at understanding bothwritten and oral texts (Muhadjir, 2011: 245).

The difficulties experienced by theauthors to understand the contents of thetext began from the process of reading thetext in Javanese manuscript. Therefore, theinitial process was to take over the script andtranslate the language as well as to retype it.

Furthermore, even though the text wasalready translated into a more familiarlanguage to the researcher (Bahasa

Indonesia), the author’s challenges were notover yet, because there were many wordsthat could not be understood straight awayby readers, especially in Javanesemanuscript in the form of tembang and theancient original Javanese language.Therefore, in order to facilitate reader’sunderstanding, the author needed to provideinterpretation of the text, which, in this case,using the hermeneutic approach and method.

The hermeneutic methods, particularlythe Schleiermacher and Gadamer methods,were used in this research to find out thecontext of writing and the relevance of thetext. Schleiermacher divided the area ofinterpretation into grammatical andpsychological ones. Grammaticalinterpretation works in relation to language,either in sentence structure, interaction ofparts of the work, or other works.Psychological interpretation intends to re-experience the author through his writing(Palmer, 2003: 100-101).

Gadamer emphasized the importanceof past reconstruction (textual writing) toachieve understanding, which is aparticipation in the flow of traditions thatcombine past and present (Palmer, 2003:219-220).

Thus, the steps taken in thehermeneutical analysis of this study were asfollows; a) finding out the grammaticalconnection of the Wasitawala text in words,sentences, whole texts, to other texts; b)seeking the author's psychologicalcontext/environment; c) reconstructing theperiod of writing of the Wasitawala text bysearching for its relationship and itsrelevance to the present to find relevanteducational values applied.

Data were collected in the followingways: Attending to some manuscript storagelocations in Surakarta that were ultimatelyfocused on Reksopustaka Mangkunegranlibrary; Reviewing the catalogues; Searchingand determine the manuscript to be studied;Searching for digital copies/hardcopymanuscript to be used as article objects;Describing the manuscript philologically andcodically; Understanding of the manuscriptlanguage; Defining and marking (coding)texts in manuscript to make it relevant to thearticle theme; Interviewing with manuscriptinformants, librarians, observers ofmanuscript, academics, and the publicregarding the origins of the text presented inthe manuscript. After the initial data werecollected, then they were analyzed by data


pages 214-233

219

reduction steps, data presentation, andgenerating a conclusion.

RESULTS AND DISCUSSIONA text will have full significance if the

author can see it in a proper context, as apart of the works that come along with it.The text is believed not to appear on its own;it has its contextual background in terms oftime, place, historicity, the culture of thesurrounding community.

What are included in the field of theauthor’s interpretation-if possible-aresearching for the source of the text, theauthor’s background, culture at the time ofwriting, the contemporary works, and theuse of the text in the past, thencontextualized with the relevance of its use atthis time (Robson, 1997: 13).

Background of Culture andManuscript Storage

Reksopustaka Mangkunegaran Librarycurrently has approximately 750 titles ofcollection. The collections are classified into17 subjects, namely: piwulang, history,language and literature, wayang, sculpture,karawitan art, dance, customs, primbon,tourism, law, agriculture, health, flora andfauna, fairy tales, warna-warni (all kinds),and the history of Mangkunegaran (Darweni,2017: 1-2).

The manuscripts in ReksopustakaMangkunegaran library entirely come fromthe reign of Mangkunegara IV (1853-1881).Mangkunegara IV during his reign madefundamental changes in the field ofgovernment and economy. He wanted tobring Mangkunegaran politically on thesame level as the other two kingdoms,Kasunanan Surakarta and KasultananYogyakarta (Margana, 2004: xxii).

In addition of being a master inleadership, Mangkunegara IV was alsoknown as a poet, who also liked to writevalues of education, philosophy, and Islam.Among his famous works are Serat Tripama,Serat Laksitaraja, and Serat Wedhatama(Darweni, 2017: 5-6).

The types of manuscript kept inMangkunegaran are vary, including theJavanese manuscript in general. This type ofmanuscript may consist of babad, serat,which some historians regard as the palacecentric and even mystic, making it lessstrongly used as a historical source, but

treated so well that it is often equated withinheritance. There are also manuscript suchas parintah, undang-undang, pranatan,piyagem, kakancingan, penget, and others,which are documentary, but not even seen assacred collections (Margana, 2004: ix).

The cultural background of writing aliterary work in the Surakarta would be ableto refer to the opinion of J.J. Ras. In hispopular work, “Masyarakat danKesusastraan Jawa”, he divides the period ofJavanese literature from 1511-1920 AD intofour periods; 1) The arrival of Islam in Java;2) The Age of Mataram: 1587-1677; 3) TheAge of Kartasura: 1678-1755; and 4)Surakarta and Yogyakarta Period: 1755-1920M (Ras, 2014: x).

The spread of culture outside the wallsof the Surakarta palace, which was originallyallowed to run on its own, was then directedby Paku Buwana X (1893-1939) through theactivities of Paheman Radya Pustaka, acommunity of languages and literature thatweekly gathered at the Patih (primeminister) Raden Adipati Sastradiningrat’sresidence. The spread of literature waswidely written earlier than the performingarts, that is, with the inclusion of printingpresses into the people of Central Java. In1855, a newspaper, Bra Martani began to bepublished in Solo, but the market was notgood yet.

In 1865, Juru Martani was published,then in 1870 Bra Martani Kedua appearedand was successful and followed by othernewspapers such as Kanda and JawiHiswara. One of the influential poets of theNewspaper texts was Ranggawarsita, whichwas also considered a final poet (Ras, 2014:297-299).

Thereafter came a new literary periodfrom writers who had not been activelyinvolved in writing, such as teachers,journalists, and people who felt themselvescapable of writing. They were thenencouraged to write their own thoughts andfeelings. At this time the emerging genre wasdidactic-moral prose, travel story, biography,or autobiography. Some examples of authorsof this period were Surya Wijaya, Secretaryof A.B. Cohen Stuart; R.M.A. Candranegara,Regents of Demak: Padmawarsita, PutraRanggawarsita; Suradipura, secretary ofH.A.J. Hazeu; Raden Sasra Kusuma, ateacher; and Raden Abdullah bin Arkebah,secretary of L.W.C. van den Berg.


220

The figure who dominated this period(the transition to modern times) was KiPadmasusastra (1843-1926). He was the sonof abdi dalem in the palace of SusuhunanSurakarta. Ki Padmasusastra receivedlessons of literacy from his father since hischildhood. Later he then served and becamean assistant of Professor D.F. Van der Pant.After returning back from the Netherlands,he became the editor-in-chief of a magazine(newspaper), then became an orderly whotook care of the manuscript in the library ofRadya Pustaka (Ras, 2014: 299).

Based on the J.J. Ras’ period division,Serat Wasitawala can be classified into theworks written during the last period of thedivision. This text can also be made possibleby people who are not pure poets, becausethe time of the original Javanese poet isclosed by Ranggawarsita. It is argued thatthe Serat Wasitawala can also be classifiedinto the didactic-moral genre as per its time.

Author of Serat Wasitawala Texts(Mas Demang Warsapradongga)

The author of Serat Wasitawala textaccording to the description in the beginningof the text is Mas Demang Warsapradongga.No biographies of the authors have beenfound except the family tree which was listedin the archive section of the “Yayasan SastraLestari” Surakarta with the cataloguenumber 623 under the title WarsadiningratCollection (KMS1907c) written by K.Molojodimedjo in 1907. This text containsthe text of gending songs accompanyingkarawitan. The last two pages (pages 25-26)cover a description of the originals ofWarsapradongga from the father and motherline. The information in the text was only abrief description mentioning the names andtitles of the paternal grandparents andWarsapradongga's mother side(Warsadiningrat, 1907: 25-26).

Table 1. Genealogy of Mas DemangWarsapradongga.

Father's lineage Mother's lineageGreat-grandfather

Kyai DêmangAgul-agul, abdidalêm panèwugêndhing

Mas DêmangPôncatoya ingNgarum

Grandfather

Kiyai Wirakrama,abdi dalêmpanèkêt (apangkatmantri) gêndhing

Mas DêmangPôncamandera

Father Ki Kriyadikrama,abdi dalêm jajar

Nyai Kriyadikrama

gêndhing (aKriyadôngsa)Mas Dêmang Warsapradôngga

Source: Developed from Text of WarsadiningratCollection (KMS1907c)

Table 1 shows that Mas DemangWarsapradongga's genealogy come from thefather's side who worked as anexpert/teacher of gending in the kingdomfrom generation to generation. Apart fromthe above lineage, the identity of MasDemang Warsapradongga can also beexamined from the writings/copies of MasDemang Warsapradongga. Some of thewritings/copies produced are describedbellow.

Table 2. Works of Mas DemangWarsapradongga, the collection of LestariLiterary Foundation

Title OverviewCollection ofWarsadiningrat(MDW1894a)

List of classical gending inthe form of ladrangan orketawang completed withnotation and signs how toplay it. There are somegendings that are stilloften played until now forexample: Rujak Sentulminggah SrundengGosong, ladrangSawunggaling. In this textthere is also notation ofkendangan for aparticular gending form.

Collection ofWarsadiningrat(MDW1894b)

This manuscript covers 2things. First, about thecalculation of petung(windu, year, moth, day,and pasaran) and briefdescription of thestanding and collapse ofMajapahit, Demak,Pajang, Kartasura andSurakarta. Second,explain the gending usedin shadow puppetperformances of purwa,list of gending and somegending notations.Scriptwriting is notsequential, the writing issomersaulted, so readingit sometimes has to jumpto another page and rotatethe position of themanuscript because itswriting is re-stanzad, sothe transliteration of the


pages 214-233

221

manuscript is sorted by itscontents to make it easierto understand thecontents of themanuscript.

Collection ofWarsadiningrat(MDW1899a)

List of classical gendingin the form of ladranganor ketawang both slendroand pelog (complete withnotation and signs how toplay it). The gendings arerarely played by artists ofkarawitan in the press.

Source: www.sastra.org

Previously it was explained thataccording to the division of Surakarta’sliterary periodization by J.J. Ras, MasDemang Warsapradongga wrote his work inthe fourth period after the Ranggawarsita era.The author of the fourth period did notalways have a royal background or agovernment poet. Thus, it can be stated thatMas Demang Warsapradongga was as one ofthe writers of this generation afterRanggawarsita. In addition, although in hisnarration, Mas Demang Warsapradonggawas more as a gamelan teacher, but still hada close access to the kingdom of Surakarta,enabling him to gain access to knowledgeand readings that inspired him to write serat.

Philological Aspect of SeratWasitawala

Serat Wasitawala manuscript,physically, has damaged at the end section.There was three pieces that tore off the sideoff and the tip. The manuscript was boundwith stitches of thread that began to breakdown. The script was thick-paperboard-covered. Page numbering is in Arabic style.In summary, this manuscript was a bundle inwhich Serat Wasitawala is one of text in it,contained the doctrine of being a humble,polite, and ascetic.

The second text in this manuscriptobject was Serat Sandi Asma whichcontained about the teachings to alwaysenterprise ascetic in order to always be givensalvation, and in it some kinds of tapa bratawere mentioned i.e. tapa ngeli, tapa geni,tapa ngluwang. However, the second textwas not finished.

The philological aspect of SeratWasitawala can be seen in the followingtable.

Table 3. Manuscript Identification

No Aspect Description

1 Manuscriptstorage

Library ofReksapustaka PuraMangkunegaranSurakarta LibraryReksapustaka PuraMangkunegaranSurakarta

2 Collectionnumber

A. 286

3 Manuscript size 19 cm x 16 cm4 Text column

size16,5 cm x 12 cm

5 Number ofmanuscriptpages

98 pages (total), blankpages 64 pages, contentpages 34 pages

6 Number of lineper page

21 lines

7 Paper Europe8 Stamped paper Yes9 Thin lines and

thick linesThin line in 1 cm 5lines, number of thicklines per page 8 lines

10 Kuras drain One volume one title11 Cover the

manuscriptGreen thick cardboard

12 Bindingmanuscript

yes

13 Language Javanese14 Aksara Javanese15 Ink Black16 Text form/genre Tembang/poetry17 Manggala and

colophonNo

18 The place ofcopying themanuscript

-

19 Copy ofmanuscript

-

20 Time ofmanuscriptwriting orcopying

Jemuah pon 10 Sura1843 (December 20,1919)/the periodMangkunegaraVII/Pakubuwana X(1893-1939) (Florida,1993: 37-38)

21 Illumination There is a new stickerimage

Further information on the text ofSerat Wasitawala can be seen in the bellowtable (table.4):


222

Table 4. Text Data

No Aspect Description/Description1 Title/The

me of TextWasitawala

2 Genre text Tembang; Piwulang3 Author/Au

thor TextMas Demang Warsapradongga

4 Text copier Mas Sugyata5 Text

initiator-

6 Time ofwriting text

-

7 Text copytime

Jemuah pon 10 Sura 1843(December 20, 1919)/Mangkunegara VII period

8 Place towrite text

-

9 Place fortextcopying

-

10 Studies ontext thathave beendone

Value in Serat Wasita Wala byMas Demang WarsaPradonggo. Journal ofLanguage and LiteratureEducation Studies Program ofJawa, UniversitasMuhammadiyah Purworejo.Vol 02/03 May 2013 by SlametSuyudi

11 Textedition

Transliteration of alphabet toLatin letters (diplomatic edits).Editor Mrs. E. Sudarsi, in1998. Employee of Library ofReksopustaka Mangkunegaran.

12 Translationof text

No research has been foundyet.

13 Editiontext madeby theauthor

The author just re-edit theedition of the diplomatic byMrs. E. Sudarsi, in the form ofMicrosoft Word files.

14 Texttranslationmade bythe author

Author make diplomatictranslation with the help ofemployees of Museum ofRadyapustaka: Totok Yasmiranand Bangkit Supriyadi

15 Summaryof Text

Wasitawala can be interpretedas "counsel for children". Someof the values contained in it: dotirakat, the teachings ofmanners in various positionsincluding being anofficer/servant, a parent, ahusband and wife, and acommunity; teachings topractice shari'a and religiousorders (Islam); and seek theauthenticity of life to becomethe main human, character,and useful for others.

16 Division ofTembang

The text consists of sixtembang with the followingdetails; 1) Asmaradhana: 26

stanzas; 2) Sinom: 21 stanzas;3) Kinanti: 32 stanzas; 4)Pangkur: 35 stanzas; 5) Mijil:30 stanzas; Dhandanggula: 21stanzas

17 Specifications of thetext

Serat Wasitawala wasincluded in Serat Wulang thatmay be affected (imitated)from serat Wulangreh byPakubuwana IV. For example,there is similarity of sentenceeditor in the discussion ofteacher selection.

Edition of Transliteration andtranslation of Serat Wasitawala

Transliteration and translation weredone by the author with the assistance fromthe Reksopustaka library staff and translatorfrom Radyapustaka Museum. It isapproximately 23 transcription pages,written in Time New Roman 12 font, space 1.This article would display the beginning ofthe text and the end of the text, along withthe first stanza of the six whole tembangs forexamples.

Table 5. Transcript and Translation of SeratWasitawala

SERATWASITAWALA

AnggitanipunsuwargiMas Demang:WarsapradonggaMantri Niyaga ingKapatiyan:Surakarta

Wiwit anggenipunnedhak hamarengiing dintenJumungah Pon,tanggal kaping: 10wulan Sura ingtahun Alip, onga:1843. Utawikaping: 20 wulanDhesember tahun1912.

TranscriptionScript Number: A286.Rewrited by:Mrs. E. Sudarsi

Owned by Library

SERATWASITAWALA

The essay of thedeceasedMas Demang:WarsapradonggaMantri Niyaga atKepatihanSurakarta

Started copied tocoincide with FridayPon, the 10th, the monthof Sura, the year of Alip1843.Or on December 20th,1912==================

Transcription ScriptNumber: A 286.Rewrited by:Mrs. E. Sudarsi

Owned by Library ofRekso Pustoko OfficeMangkunegaran PalaceSurakarta


pages 214-233

223

Rekso PustokoOfficeMangkunegaranPalaceSurakarta1998

1998

=PupuhAsmaradana=

1 (page 1)Asmaradanakinardi,mangimuringmuring driya,kembangmanawungsamangke, kumawasis begpujongga,cumanthakagumisa, sajatinamudha back,anggepe kadyasarjana.

(page 1) Made in theform of Asmarandana,as a performer of theheart, now wants tomake a masterpiece,brilliant imitating apoet, too brave to besmart, yet notunderstand anything,regarded himself as aclever person.

=Pupuh Sinom=1 Ya sireku yen wus

wikan, sawiji-wijining janmi,ingkang beciklawan ala,timbangeningkang sayekti,sawusnya sirauning, lahwoworanasadarum, marangsamaning janma,kang becikcatheten batin,ingkang alasretunen aja ka-(hlm.5) tara.

If you already knowevery human being,good and bad, weighrightly, after you know,gather to all, to yourfellow human beings,good record in the mind,the bad record notvisible.

=Pupuh Kinanthi=1 Sawusnya kasukan

rampung, wancimadya lingsirwengi, sigradennyabebondhetan,wantune jalu lanestri, binetamarang ingsun,samnya nurutipanggalih.

After the fun is over,when entering themiddle of the night,soon they wrestle, likethe behavior of men andwomen, brought to me,all of their obedient.

=Pupuh Pangkur=1 Sianuwa kang

sagara, ngawasenamarang para luhurmangkin, ajadumeh sira punjul,ing kabakitanira,nora kena kabehdarah ing

Learn a lot, look at theancestors today, notbecause you have theadvantage, in yourdevotion, not all thedescendants ofMataram, if overlaid byhis servants, his anger is

Mataram, yenklancangankawulanya,dukane yayahsinipi.

extraordinary.

=Pupuh Mijil=1 Wus dilalah

karsane HyangWidhi, yen kayamangkono,wurung janma paniku tembene, noraweruh druhakanebenjing, sabarangwawadi, datandarbe kewuh.

It is God's will, if so, tofail to be that humanbeing later, may bewretched tomorrow, alldisgrace, no shame.

=PupuhDhandanggula=

1 Ingkang pada surtingato-yati,ngupayahamargane utama,golekanasadurunge,pupung durungkabacut, anglaknikang durungkrami, heh prawandawaningwang, esthinen satuhu,marang ujaringwasita, janma ikuyen padha orangawruhi, mringkautamanira.

Save thoroughly, becareful, keep the mainpath, seek before, whilenot yet, do theunmarried, O myrelatives, try the truth,to the words of theteachings, the man if thesame do not know, tothe virtue.

Rampungingpanedhakamarengi ingdinten AkatKaliwon tanggalkaping: 12 wulanSura, ing tahunAlip, ongka: 1843.Utawi kaping, 22,wulanDhesember, tahun1912.

Ingkang nedhak:(tapak asma).(hlm. 26)

Done to be copied tocoincide with KliwonSunday, the 12th of Suramonth, the year of Alip1843. Or December 22,1912.

That copy(signature)

Context of Writing/Copying SeratWasitawala

As mentioned in the text, themanuscript was written by Mas DemangWarsapradongga, a Mantri Niyaga inKepatihan Surakarta. He was known as agending expert in his time. The manuscript


224

found by the author was a collection ofReksopustaka Mangkunegaran SurakartaLibrary. In the text it was implied that thistext was copied when the author was dead,that is by mentioning the deceased in hisname. The name of the copyist was notclearly written in the text, but there was acopyist signature which, when read, was"Mas Sugjata/Sugyata".

The year mentioned in the text was theyear of copying the manuscript which was in1912 AD. However, it was unknown when theauthor wrote the manuscript. Likewise, therewas no biography of the birth year or theauthor’s working life in Kepatihan Surakarta.From the year of copying, it can be assumedthat the time was when Indonesia was still inDutch colony, as well as the context ofauthoring the script by the author. In thecontents of the text mentioned a quote:Dadya pupudhak Walandi, jejongos ingaranira,... (though prosperous life under theDutch, still a servant name) (TembangAsmaradana, stanza 19, p. 3).

The author’s purpose in writing thistext as mentioned in the beginning of thetext as follows. Asmaradana kinardi,mangimuring muring driya,… Adrenggupita rerepi, rikanang wahywannyabangkya, gubahana harsa linungke, prakulawandawanira, tanapi para putra,saking rencakaning kayun, dadya akaryasambit. (Tembang Asmaradana, stanza1 and2, p. 1)

“This essay was written in addition tothe consolation of the heart, it was alsoexpected to enlighten the closest people(relatives and sons and daughters)”. Theauthor simply mentioned that this text wasintended for relatives and close people, as aform of moral of the author not to say thatthis manuscript was written for all readers.

Text Content of Serat WasitawalaThe content of Serat Wasitawala is

generally a living doctrine related to God andthat is related to human beings. The doctrineto live life ideally, in this text is the teachingof adab/akhlak. Thematically, the content ofthe Serat Wasitawala can be seen in thefollowing table.

Table 6. Themes in the Serat Wasitawala

No Theme Information1 Tirakat (fasting inner

birth): guardingmanners, practice theteachings of the book

TembangAsmaradhanastanza 4 - 12

2 Moral of being an officer(servant): avoidingtemptation, grateful foroffice, working for hisown country better thanworking in/for anothercountry,

TembangAsmaradhanastanza 13 - 26

3 Moral of community(harmony): appreciatethe shortcomings andadvantages of others, notfight for rank of office,

TembangSinom stanza1 - 7

4 Suggestion to avoidSatan's temptation andfight it: example theimage of Satan'stemptation, also avoidthose who are affectedby Satan's temptations,be advised to alwaysseek refuge in God.

TembangSinom stanza8 - 14

5 The neighbors: know thesituation and theconditions, the uglinesstoo often neighbors, thesuggestion of using timefor useful things anddoing tirakat.

TembangSinom stanza15 – 21,TembangKinanthistanza 1 - 8

6 moral to parents: theprocedure of speaking toparents, the procedureof attitude,

TembangKinanthistanza 9 - 20

7 Learning: keep learningnot easily satisfied withknowledge, seekteachers, avoidgathering with peoplewho are notknowledgeable or evil,

TembangKinanthistanza 21 - 28

8 The path of beingpriyayi (nobility):studied (to learn) to thenobility/ngenger

TembangKinanthistanza 29 –32,

9 Attitudes of studentsand people of knowledge(especially for theyounger generation):avoid arrogance, adjust,able to serve thecountry,

TembangPangkurstanza 1 - 19

10 Moral of being Priyayi(official): stay humble,stay away fromcorruption and lies

TembangPangkurstanza 20 - 29

11 Moral in the household:a woman devotes to herhusband, guardinghusband's property,examples of bad women,about seekingsustenance, respectingparent-like parents,husband-wife manners,

TembangPangkurstanza 30 –35, TembangMijil bait 1 -30


pages 214-233

225

praying and trying to getgood offspring

12 Seek the virtue of life:seek and respond to fate,avoid immorality andbad things, really studyand not boast it, notarrogant because therank and position,instead trying tomeditate (tirakat) toreach the main degrees,try to nurture others,worship and praying fivetimes (Jumatan),performing the Shari’a,look for the mainteacher (stanza 13-16),seek the authenticity oflife (sangkan paraningdumadi (stanza 17)

TembangDhandanggulabait 1 - 21

Based on the above table, the contentof moral divided into themes that can befurther classified at least into three parts;moral toward oneself, moral toward fellowhuman beings, and moral toward God. Thesethree parts were related to one another andwere related in everyday life, as well as theycan go hand in hand. Someone who iscivilized, at one time, applies moral tohimself, to others, and to God.

Figure 3.A person's relationship with fellow human

beings and God

Source: Developed by author

Educational Values of SeratWasitawala

Serat Wasitawala, with its genre asliterature of piwulang certainly enclosedominant values of education. The values ofcharacter education have been describedcompletely in Kemendiknas Guidelines. Theexplanation of each value cited in this studyreferred in one of the books discussingcharacter education written by Gunawan(2012: 33-35). Of the twentieth grades ofcharacter education proclaimed in the 2013curriculum, some of them can be extractedfrom this text as follows.

a. Curiosity, love of science, logical, critical,creative, and innovative thinking

Curiosity was defined as an effort toknow more deeply and extensively from whatit is learned, viewed, and heard. In SeratWasitawala it was mentioned that onemoral that should be owned by the learner is“den taberi tetakona, haywa ngantiprenesan” always ask many questions aboutthe unknown, not vice versa/Mr. Know-it-all.The editors of the serat text quote are asfollows:

Nglakonana aprihatin, pesunensariranira, spaya mundhak budine,den taberi tetakona, haywa ngantiprenesan, yen sir amaksa katutuh,pan iku anggeping khewan. (TembangAmasradana, stanza 5, p. 1)“Be concerned, force your body, inorder to increase your mind, be diligentin asking, do not pretend, if you have tobe scolded, the greeting is like ananimal (accepting scolded by theteacher).” (Tembang Amasradana,stanza 5, p. 1)The value of science love was defined as

the way of thinking, acting, and doing thatshowed loyalty, caring, and highappreciation of knowledge. Excerpted serattext citations were aligned with this value asfollows.

Kabeh kawruh kang tumrap sireki,nora kena kinarya sembrana, yaikugedhe walate, yen ana nedya padu,tutukaran prakara ngelmi, den enggalangalaha, ywa tandhing sireku, ingparlune nora nana, aja bungah denalem yen wis aluwih, ywa susahpinoyokan. (Tembang Dhandanggula,bait 18, p.24)“All knowledge that’s is in you, shouldnot be made haphazard, because of the

Fellowhuman/socie

ty

God

Humancharacter

2

31


226

greatness of its glory, if anyone willquarrel you, quarrel over science, it isbetter to you succumb to himimmediately, you do not need to fight,because there no need, do not like to bepraised even though you already haveadvantages, do not be sad if insulted.”(Tembang Dhandanggula, bait 18,p.24)One of the students’ attitudes toward

science or a learning person was mentionedin this stanza, the free translation as follows:"All the knowledge that is in you should notbe made carelessly, for the greatness of thesacred, if anyone will quarrel, quarrel theproblem of science, give up, do not fight you,because there is no need, do not like to bepraised already have advantages, do not behard if insulted.”

The next value was logical, critical,creative, and innovative, thinkinginterpreted as thinking and doing somethingreal or logical to produce new ways or resultsof what has been owned. Some excerptedserat text citations supported this value asfollows.

Poma padha ngawruhana, aja kongsicupet budi, mikira ingkang utama, …(Tembang Sinom, stanza. 12, p. 6).Pesunen sariranipun, supaya mulurkang pikir, mupung ataksih taruna,ngudiya lukitan bakit, kang utamakawajiban, ing tembe manawasinggih.. (Tembang Kinanthi, stanza.8, p. 9).Kang utama ngaurip puniki, dadiyatitiron, amikira bisa kasaide, …(Tembang mijil, stanza. 9, p. 18).The values for the logical and critical

thinking of the above quoted text can betranslated as follows; "Remember to know,do not be narrow minded, think the main"(Tembang Sinom, stanza. 12, p. 6). "Practiceyourself, so that your mind develops, whilestill young, look for something that makesthe spirit, the main is the obligation,tomorrow may meet." (Tembang Kinanthi,stanza. 8, p. 9). "The main thing in life, bean example, think it can work..." (Tembangmijil, stanza. 9, p. 18).

b. ReligiousReligious value was interpreted as

obedience to worship according to religiousteachings. An example of a religious valuefound in the Serat Wasitawala text was asthe following quotation.

Yekti kudu sira angawruhi, saben dinayen kathah rencana, lan enggalsingkirna bae, haywa kongsikapanggih, ingkang dadya satruningWidhi, yen bisa nglakonana, salatlimang wektu, watake adoh kanghawa, lamun ana janma sabar tegengbatin, kinasih mring Hyang Suksma.Yen ri sukra ya maranga masjid,lakonana ing saprentahira, KangjengRasul sadhawuhe, gedhe keramatipun,lamun ajeg sira mring masjid, turbecik cahyanira, manter yen dinulu,tur ngadohaken ing rencana, ingkangpancen kang dadya rubedengmangkin, wus sirna sangking sira.(Tembang dhandanggula, stanza. 11and 12, p. 23).

The translation of the text of religiousvalues above is as follows:

“Indeed you must know, get rid ofevery temptation immediately, if it isnecessary to avoid being met, because it ishated by God. Then pray five times, stayaway, and be patient inward. If so, you willundoubtedly be loved by God. When Friday,come to the mosque, do all that the Prophettaught because of the great sanctity. If yousteer to the mosque, your light will be goodand shining, and can keep away from thetemptations that are becoming obstaclestoday...” (Tembang dhandanggula, stanza 11and 12, p. 23).

c. HonestThe honest value was always believed

in words, actions, and work, both for oneselfand for others. In the excerpt of SeratWasitawala text, it was exemplified asfollows.

Aja wani nyilep sira, mring kucahegeganjaraning Gusti, orangsalbarkahing luhur, tur nuli kena welak,wuwuh dadya batoyong ingangganipun, drejade ora lila, kayadipun sepatani. Dadi dhuwur dhemencidra, angenaki sarak marang wongcilik, open wah taberi gantung, kangdudu wajibira, iku saya akathahdruhakanipun, cupet ingkang sinedya,munggwa ngrangsang datan keni.(Tembang pangkur, stanza. 25 and 26,p. 15)Poma sira ngawruhana, yen wongdhemen goroh marang sasami, noramupangati iku, slawas katula-tula, tursajege sinretu pra samenipun, wong


pages 214-233

227

tuwanya datan lila, tanapi luwurireki.(Tembang pangkur, stanza. 29, p. 16)Wong wanodya yen mangkono yayi,dhemen laku goroh, nora duwe temensalawase, wit iku pikire owah gingsir,nglambrang siyang ratri, gayuh dadimenus. (Tembang mijil, stanza. 2, p.17)

The value of honesty was conveyedwith a prohibition pattern to be dishonest:

“Do not you dare to gloss (graft) thegrace of God. It will remove theblessings of the ancestors, also causewoe, and cultivate disease in the body,blameworthy and damned. Beingsnobby, lying, doing what you like tothe inferior people, not wanting tokeep the message, it all multiplies sinand is a shortcut to achieve the desiredthing." (Tembang pangkur, stanza 25and 26, p. 15)

"Know that people who lie to otherswill be useless, forever be wasted, andforever be hated by others. His parentsdo not bless him, so do his ancestors."(Tembang pangkur, stanza. 29, p. 16)"A woman, who likes to lie, has nosincerity forever, because her mind isalways changing, wandering day andnight, trying to be human." This is acontinuation of the discussion of theattitude of women, who are not good,one of which is not being honest. Suchwomen will wretch her life. (Tembangmijil, stanza 2, p. 17)

d. ResponsibleResponsible value was interpreted by

carrying out the duties and obligations as itshould do, to oneself, society, environment(nature, social, and culture, State and GodAlmighty). In the excerpt of SeratWasitawala text was exemplified as follows.

Miturut manut nglakoni, ywa madoniing parentah, eringa marang nagrine,ingkang uwis akelakyan, raharjaswarga dunya, mung pahitan singaiku, haywa kongsi swaleng driya.(Tembang Asmaradhana, stanza. 24, p.4)“Do and do not violate thecommandment, honor your country,what was happened, the heaven of theworld (to be achieved), just by doing so,do not let the heart disobey.”

(Tembang Asmaradhana, stanza. 24, p.4)

Yen ri sukra ya maranga masjid,lakonana ing saprentahira, KangjengRasul sadhawuhe, gedhekeramatipun,… (TembangDhandanggula, stanza. 12, p. 23)“If Friday comes to the mosque, do allthe commandments, the words of Rasul,it is very noble … (TembangDhandanggula, stanza. 12, p. 23)

Lan aja wani nyilep krenyaning,lalakinya mengko, samubarang wajibpamintane, angetokna mringpasunging laki, ywa dora sireki,druhakane muput. Kang taberianambuta kardi, nanging ngatos-atos,aja nganti rekasa tembene, yenwanodya wajibe satiti, gemiya kangyekti, hiya sapandhuwur. (Tembangmijil, stanza. 14 and 15, p. 19)“And (wife) do not dare to hide thework of her husband, obey all hisrequests, accept the husband’s gift, youdo not lie, because it’s big sin. Bediligent to work, but be careful, do notget into trouble in the end, womenmust be careful, thoroughly saving, alsoon it.´ (Tembang mijil, stanza 14 and15, p. 19)

e. DisciplineThe value of discipline was interpreted

as an action that showed orderly behaviorand obedient to various rules and regulations.In the Serat Wasitawala text, it wasexemplified in the following quotation.

Mindhak anemu duraka, paringkukum kang murba ing sireki, becikkang manur piturut, kang becik denanggowa, nanging sira duduga ywakongsi kantun, bisa angaruhara,tegese bisa ngemori. (TembangPangkur, stanza. 23, p. 15)The value of the discipline, from the

quotation was spelled out with the advice toobey the law; "If you do not obey the law, youwill meet misery, better obey and follow it,by still considering the good, and adaptwell." (Tembang Pangkur, stanza. 23, p. 15)

f. Hard workThe value of hard work was interpreted

as a serious effort in overcoming obstacles tocomplete the task (study/work) the best. An


228

excerpt of the serat text of Wasitawala whichexemplified this is as follows.

Rosanana gonmu nambut kardi, yekuglis gumolong, pan lastari kabegjantamangke, wuwuh tutut rijekinireki, yenngudi sayekti, pasthi glise nglumpuk.(Tembang Mijil, stanza. 11, p. 18)The doctrine to work hard was

conveyed with examples of goals foreconomic success, such as; "Work earnestly,that is immediately determined, surelysurvived forever, your sustenance is alwaysgrowing. If you try hard, it will soonaccumulate the results." (Tembang Mijil,stanza. 11, p. 18)

g. ConfidentThe value of self-confidence was

interpreted with a certainty of self-ability tofulfill the achievement of every desire andhope. Serat Wassitawala text citations thatintersected with this value is as follows.

Nora kena siya-siya, marangsamaning dumadi, aja ngantitutukaran, gawe sak seriking ati, lanaja asring kibir, nyumbarakenkagunganipun, ngandelaenkawignyan, jubriya sajroning batin,nora kena pasthi bakal nemu duka.(Tembang Sinom, stanza. 2, p. 5)Confidence is good, but the author

advised not to overdo it, like the followingquote; "Should not waste fellow humanbeings, not to quarrel, to hate, and not to betoo confident, to boast about his ability, torely on strength, and to be arrogant inside."(Tembang Sinom, stanza. 2, p. 5)

h. PoliteThe polite value was interpreted as a

subtle and good character from the point ofview of grammar and its behavior toeveryone. An example of an excerpt fromserat text of Wasitawala which alluded tothis as follows.

Pan nora manggih basuki, yen remenmarang sembranan, nyedhakakendurakane, pima sira ywa sembrana,sadara aja tinggal, kang antengjatmikeng ruruh, iku gedhe sawabira.(Tembang Asmaradhana, stanza. 7, p.1)Banget wediya wong priya, raharahen barang sacaturneki, kramamuaja kasandhung, yaiku guronira,kawruhanmu lakinya wajib tinurut,kang kena linampahan, ya kudu sira

nglakoni. (Tembang Pangkur, stanza.31, p. 16)

The value of moral was explained by adescription of the merits of the attitude; "Donot meet kindness, if you like carelessness,draw closer to sin, remember you not to becareless, realize you not to leave, be calm andpolite, it's big sanctity." (TembangAsmaradhana, stanza. 7, p. 1)

The value of moral was alsoexemplified in the context of the wife'sattitude toward the husband: "Fear yourhusband, your words govern well, yourmanners are not to be left behind, that isyour teacher, your husband must be obeyed,what can be done, you must do." (TembangPangkur, stanza. 31, p. 16)

i. NationalistThe nationalist value was interpreted

by way of thinking, acting, and doing thatshowed loyalty, awareness, and highappreciation to the language, physicalenvironment, social, culture, economy, andpolitics of the nation. An example of SeratIsitawala text citation associated with thisvalue was as follows.

Eringa marang nagara, lamun siraarasaha wani-wani, nerak wewalerkang kasbut, druhaka donya kherat,ora susah ngenteni yen praptengbesuk, samengko bae kadadak,cilakane anemahi. (Tembang Pangkur,stanza. 12, p. 13).Textually no redacted nationalists or

editorial editors were found in the text.However, in a description, the nationalistvalue can be found in the author's thought.According to the author, disobeying the rulesof the state was the same as disobeying theteachings of religion; "Go to the country. Ifyou dare to break the rule, then the lawlessafterlife. No need to wait until tomorrowconsequently, now it can get hurt."(Tembang Pangkur, stanza. 12, p. 13).

j. Appreciate diversityThis value was interpreted by giving

respect to various things, whether in theform of physic, nature, custom, culture, tribeand religion. An example of a Serat Isitawalatext quote that corresponded to this asfollows.

Upama sira tan sarju, pan aja ngantikatawis, jer sujanma warna-warna,ana ala lawan becik, prayitnaha


pages 214-233

229

jroning nala, sireki kudu udani.(Tembang Kinanthi, stanza. 10, p. 9).The author cited examples of respect

for differences as in the following quotation;"If you disagree, do not be visible, becauseeveryone is different, some good is bad, becareful in your heart, you must know."Tembang Kinanthi, stanza. 10, p. 9).

Text Relevance with the CurrentEducation

One of the current issues of educationwith regards to the 2013 curriculum wascharacter education. Overall, the content ofthis serat encompass the values of charactereducation, strengthening the identity of thenation, especially as people who are in theland of Java. It accommodates teachings tolive in touch with God and fellow humanbeings in an Islamic way without abandoningcultural values.

Another issue that can be analyzed inrelation to education is ‘professional teacherissues’. In addition to discussing theexistence of the students, in this text whatcan also be found was the ideal teacherconcept. Some text citations were related tothis as follows:

…lawan malih gugguruwa,ngupayaha manungsa ingkang sajati,jatine kang sanyata. Amiliha kangtaruna pekik, sokur angsal janmaingkang tapa, kang wus gedhemartabate, aja na cacadipun,ungkang mulus budinireki, ingkangsugih kluwiyan, ywa ganti kaliru,kang aja remen mring dunya, awyanganti mikir pamewehing murid,kang remen sukci budya. Ingkangsabar lila tegeng Widhi, kang wuscukup ambek palamarta, lawan kangbisa jur ajer, tegese kang wus putus,anggen-anggen ingkang sajati, tankewran samubarang, gumlarsadayeku, sahananing jagat raya,datan samar wus ginegem nengngasteki, yeku janma utama. Yen wusangsal dennya angulati, enggal sirasira amanjinga siswa, lakonanapituture, haywa kongsi pakewuh,ingkang dhingin mikira ngaji, dimenpruwiteng badan, wruha surupipun,pramilanya lakonana, sira enggalnyanga Panaraga nuli, dimen dadyautama. (Tembang Dhandanggula,stanza. 13-16, p. 23-24)

"... and study, seek the true man, trulytrue. Choose a young and handsomeone, grateful to meet an ascetic, whohas great dignity, not have a flaw, asubtle mentality, rich in excess, do notbe mistaken, not who like the world, donot think the gift of students, who likethe holy spirit. The patient who ispatient with God, who has enoughloving character, and who can adapt,meaning that who has been finishedwith, the true spiritual levels, who haveno inner distress by many things, heldeverything, the unistanza, no doubtalready in his grasp, that's the mainman." (Tembang Dhandanggula,stanza. 13-16, p. 23-24)

Moral to look for the teacher wasexplained here, that is looking for the teacherwho was really a choice, had character, theexpert of ascetic (concerned), dignified, goodmoral, and not loved the world. Alreadystudying various things includingspiritual/religion. In this text the authordescribes the ideal teacher who can balancebetween the world's scholarship and thescholarship of the afterlife. Such a teachershould be followed, followed.

In addition to the ideal student andteacher description, the author alsomentioned the issue of educationalphilosophy implicitly. The doctrinal purposeof this serat can be summarized in the lastTembang (Tembang Dhandanggula, 21stanzas). There, it was mentioned that thecore of education was seeking perfection oflife, pursued by the behavior of tirakat instudying, choosing a good teacher, runningthe religious law, living in society, for thebrothers and the surrounding community.

Serat Wasitawala in Inter-textualStudies

Serat Wasitawala can still provideinteresting information when reviewed withother analyses such as intertextual studies(which are not the principal analysis of thisstudy). This is given that the Javanesepiwulang texts in general have several pointsof intersection and idea equation in somerespects. This allegation is as found in thetest case of the concept of teacher selectionor the concept of the main/true teacher. It ispossible that this concept is influenced bythe concept of the true teacher of SeratWulangreh by Pakubuwana IV (Suwandi,


230

1931: 3) by using the tarekat approach. Thiscan be observed in the following table.

Table 7. Comparison of Ideal TeacherConcepts of Two Serat Manuscript

Serat Wasitawala Serat WulangrehText editors… lawan malihguguruwa, ngupayahamanungsa ingkangsajati, jatine kangsanyata. Amiliha kangtaruna pekik, sokurangsal janma ingkangtapa, kang wus gedhemartabate, aja nacacadipun, ungkangmulus budinireki,ingkang sugih kluwiyan,ywa ganti kaliru, kangaja remen mring dunya,away nganti mikirpamewehing murid,kang remen sukcibudya. Ingkang sabarlila tegeng Widhi, kangwus cukup ambekpalamarta, lawan kangbisa jur ajer, tegesekang wus putus,anggen-anggen ingkangsajati, tan kewransamubarang, (p. 24)gumlar sadayeku,sahananing jagat raya,datan samar wusginegem neng ngasteki,yeku janma utama.(TembangDhandanggula, stanza.13-15).

Nanging yen sirageguru kaki, amilihamanungsa kangnyata, ingkang becikmartabate, sartakang wruh ingkhukum, kangngibadah lan kangwirangi, sokur olehwong tapa, ingkangwus amungkul, tanmikir pawewehinglyan, iku pantes siragurunana kaki,sartane kawruhana.(TembangDandanggula,stanza. 4).

Instead of alphabet...and study, seek thetrue man, truly true.Choose a young andhandsome one, gratefulto meet an ascetic, whohas great dignity, do nothave a flaw, a subtlementality, rich inexcess, do not bemistaken, not who likethe world, do not thinkthe gift of students, wholike the holy spirit. Thepatient who is patientwith God, who hasenough lovingcharacter, and who canadapt, meaning thatwho has been finishedwith, the true spiritual

If you study, choosea real man, good indignity, and knowthe law, whodiligently worshipand wirai, better ifcan find an ascetic,zuhud a world thatdoes not think ofgiving others, it isproper you make ateacher.

levels, who have noinner distress by manythings, held everything,the unistanza, no doubtalready in his grasp,that's the main man.

Source: Developed by author from Sugyata,1912: 24 and Suwandi, 1931: 3

CONCLUSIONThe content of Serat Wasitawala

written by Mas Demang Warsapradongga,generally covers the matters of a good lifeteachings which are related to God andhuman beings. The doctrine to live ideally, inthis text, is underlined in the teaching ofmoral. Thematically, the content of SeratWasitawala incorporates tirakat, moral ofbeing an employee, moral among community,avoiding the temptation of demons, moral inneighborhood, moral to parents, moral tolearn, moral of being a noble, moral as astudent and educated person, moral of beingan official, moral at household, as well asguidance to seek the virtue of life.

The moral content shared in thethemes can be classified into at least threeparts; moral toward oneself, moral towardfellow human beings, and moral toward God.These three parts are related to each otherand are related in everyday life, and can gohand in hand. Someone who is civilized, atone time, applies them together to himself,to others, and to God.

The values of character education inthe Serat Wasitawala that are relevancewith the mission of the 2013 NationalEducation Curriculum are as follows; Wantto know, love science, think logically,critically, creatively, and innovatively;Religious; Honest; To be responsible;Discipline, Hard work, Confidentboundaries; Polite; Nationalist; andAppreciate diversity.

Regarding the context of writing SeratWasitawala and its relevance to the currenteducational context, it can be conveyed asfollows.

This manuscript was written by anofficial of Kepatihan Surakarta, a gendingteacher. The year of writing is unfortunatelyunknown. Meanwhile the year of copying themanuscript studied was 1912 A.D. From thisdata, it is noted that the context of thismanuscript written during the kingdom ofSurakarta that has been strongly influencedby the teachings of Islam, and Indonesia was


pages 214-233

231

still in the Dutch colony. Through thismanuscript, the author gives an explanationof the character that should be owned andmaintained by the younger generationespecially, Javanese and also some emphasisto fight against invaders.

Some of the educational issues that canbe tied to today's education includeexplanations and descriptions of charactereducation. The text of this Serat Wasitawaladoes explain the Islamic Javanesebehavior/moral values covering three areas:moral to self, moral to others, and moral toGod. The concept of education is alreadyintegrated within these values. The nextissue is the concept of a professional teacherworth seeking and followed, who was moreof an ideal figure of that time, but stillapplicable in large part to the present. Thenext issue is the philosophy of education,that according to the concept of Java,education must lead to guidance to achieveperfection of life. It is intended that the goalof education not only achieve the intelligence,but the balance among reason, emotional,and spiritual intelligence.

Suggestions and RecommendationsIn general, a more comprehensive

study of the classical texts is required, notjust philological and codicological studies,but up to the content, history, contexts, andcontent relevance of the present to achieve acomprehensive understanding and to utilizethe values for the present genetation.

Serat Wasitawala can still provideinteresting information when reviewed withother analytical approcahes such asintertextual studies, because the Javanesepiwulang texts generally have several pointsof intersection and idea equation in somerespects. Therefore, text of this manuscript isstill widely open for ofurther review andstudy.

AcknowledgmentsThe author expresses gratitude to staff

of the Library of ReksopustakaMangkunegaran, Radyapustaka Library, andYayasan Sastra Lestari Surakarta for allassistance and participation. Also, the authorconveys acknowledgments to the 2017Research Team of Religious ManuscriptStudy in Central Java and Special Region ofYogyakarta for cooperation and cohesivenessof discussion.

REFERENCES

Alfian, Teuku Ibrahim, et al. 1998. Islam &Khazanah Kebudayaan KratonYogyakarta. Yogyakarta: YayasanKebudayaan Islam Indonesia.

Baried, Siti Baroroh, et al. 1994. PengantarTeori Filologi. Yogyakarta: BadanPenelitian dan Publikasi Fakultas(BPPF) Seksi Filologi Fakultas SastraUniversitas Gadjah Mada.

Behrend, T.E. and Titik Pudjiastuti (ed).1997. Katalog Induk Naskah-NaskahNusantara Vol. 3-A: Fakultas SastraIndonesia. Jakarta: Yayasan OborIndonesia.

Bungin, Burhan. 2007. Penelitian Kualitatif:Komunikasi, Ekonomi, KebijakanPublik, dan Ilmu Sosial Lainnya,Second edition. Jakarta: KencanaPrenada Media Grup.

Darweni, et al. 2016. Katalog Naskah-naskah Perpustakaan PuraMangkunegaran. Surakarta:Reksapustaka.

Darweni. 2017. “Nilai-Nilai Pendidikandalam Naskah Keagamaan”, This paperwas presented in focus group discussion(FGD) held at ReksopustakaMangkunegaran Surakarta Library,June 12, 2017.

Ekadjati, Edi S., et al. 1999. DirektoriNaskah Nusantara: Antologi SastraDaerah Indonesia. First Edition.Jakarta: Yayasan Obor Indonesia.

Fang, Liaw Yock. 1975. SejarahKesusastraan Melayu Klasik.Singapura: Pustaka Nasional.

Florida, Nancy K. 1993. Javanese Literaturein Surakarta Manuscript. Volume I:Introduction and Manuscript of theKaraton Surakarta. Ithaca New York:Southeast Asia Program (SEAP) CornelUniversity.

Gunawan, Heri. 2012. Pendidikan Karakter:Konsep dan Implementasi. Bandung:Penerbit Alfabeta.

Hadi, Syamsul, et al. 2006. Aspek-AspekAjaran Islam dalam Manuskrip Kraton.Yogyakarta: Yayasan Kebudayaan IslamIndonesia.


232

Ikram, Achadiati. 1997. Filologi Nusantara.(Ed.) Titik Pudjiastuti, et al. Jakarta: PT.AKA.

Kementerian Pendidikan Nasional: BadanPenelitian dan Pengembangan PusatKurikulum dan Perbukuan. 2011.Panduan Pelaksanaan PendidikanKarakter.

Kementerian Pendidikan dan Kebudayaan:Pusat Data dan Statistik Pendidikan danKebudayaan. 2016. Analisis AplikasiNilai Universal di Sekolah (suatuPenilaian Peserta Didik padaPendidikan Budaya dan KarakterBangsa di Sekolah).

LPPKS Kemendikbud. 2017. PendidikanBudaya dan Karakter Bangsa.Downloaded on August 9th, 2017, from:http://lppks.kemdikbud.go.id/berita/pendidikan/100/pendidikan-budaya-dan-karakter-bangsa.

Maknun, Moch. Lukluil. 2012. “Konsepsi Jindalam Hikayat Tamim Ad-Dari”. JurnalWidyariset. 15 (1): 175-186.

Margana, S. 2004. Kraton Surakarta danYogyakarta 1769 – 1874. Yogyakarta:Pustaka Pelajar.

Muhadjir, Noeng. 2011. MetodologiPenelitian. Yogyakarta: Rake Sarasin.

Mustari, Mohamad. 2011. Nilai Karakter:Refleksi Untuk Pendidikan Karakter.Yogyakarta: LaksBang Pressindo.

Molen, Willem van der. 2011. Kritik TeksJawa: Sebuah pemandangan umumdan pendekatan baru yang diterapkankepada Kunjarakarna. Jakarta:Yayasan Pustaka Obor Indonesia.

Palmer, Richard E. 2003. Hermeneutika,Teori Baru Mengenai Interpretasi.Yogyakarta: Pustaka Pelajar.

Robson, S.O. 1994. Prinsip-prinsip FilologiIndonesia. (Ed./translator)Kentjanawati Gunawan. Jakarta: RUL.

Rochyatmo, Amir. 2010. “Sastra Wulang,Sebuah Genre di dalam Sastra Jawa danKarya Sastra lain Sejaman.” Jumantara.01 (01): 6-26).

Ras, J.J. 2014. Masyarakat danKesusastraan di Jawa. Jakarta:Yayasan Pustaka Obor Indonesia.

Suyudi, Suyudi. 2013. “Nilai dalam SeratWasitawala Karangan Mas Demang

Warsa Pradongga”. Jurnal ProgramStudi Pendidikan Bahasa dan SastraJawa_Universitas MuhammadiyahPurworejo. 02 (03) May 2013: 66-88.

Suhandjati-Sukri, Sri. 2004. IjtihadProgresif Yasadipura II. Yogyakarta:Gama Media.

Suwandi, Raden Mas (ed). 1931. SeratWulang Reh: Pakubuwana IV. Kedhiri:Tan Gun Swi. Manuscript Collection ofYayasan Sastra Lestari inhttp://www.sastra.org.

Sugyata, Mas. 1912. Serat Wasitawala: MasDemang Warsapradongga.(Manuscript Collection of ReksaPustaka Surakarta).

Warsadiningrat. 1907. KoleksiWarsadiningrat (KMS 1907c).Manuscript Collection of Yayasan SastraLestari in http://www.sastra.org.

www.sastra.org.

http://murapus.xyz/hal_user/index.html

Appendix

The first and last pages of the SeratWasitawala Manuscript.


pages 214-233

233

305 | a

AUTHOR GUIDELINESISSN : 2502 - 5465/ e-ISSN: 2443 - 3859


Accredited by LIPI Number: 752/AU2/P2MI-LIPI/08/2016

GENERAL GUIDELINE

1. The article has not been previously publishedin other journals or other places

2. The article should be written in English(United State of America English) with aformal style and structure. This is because itis a fully peer-reviewed academic journal, sothat an oral and informal language would notbe accepted

3. The article should be written in worddocument (MS word), 1 space (single space),12pt Georgia,

4. The article should be written betweenapproximately 10,000 – 12,000 wordsincluding body text, all tables, fi gures, notes,and the reference list.

5. The article has to be an original work of theauthor/s

6. The author/s have responsibility to checkthoroughly the accuracy of citation, grammar,table and fi gures before submission

7. The author/s has responsibility to revisetheir article after receiving a review from theeditorial boards.

8. The author/s should register at the e-journalof Analisa before submitting their paper andfi ll the form completely.

9. The article should be submitted via onlinesubmission at the e-journal of Analisa

10. The articles will be reviewed by editorialboards

11. The author should use a “template” providedby Analisa Journal (it can be downloadedfrom the Analisa website) to write theirarticle.

STRUCTURE OF THE ARTICLE

1. Title2. Author’s name, email address, author’s

affi liation address3. Abstract (250 words maximum, it consists of

background of the study, research method,fi nding of the research)

4. Key words ( 3-5 words/phrases)5. Introduction (it consists of background

statement, research questions, theoreticalframework, literature review)

6. Hypothesis (optional)7. Methodology of the research (it consist of data

collecting method, data analysis, time andplace of the research if the article based on thefi eld research).

8. Research fi ndings and discussion9. Conclusion10. Acknowledgement (optional)11. Reference12. Index (optional)

WRITING SYSTEM

1. Titlea. Title should be clear, short and concise

that depicts the main concern of the articleb. Title should contain the main variable of

the researchc. Title should be typed in bold and capital

letter

2. Name of the author/sa. The author/s name should be typed below

the title of the article without academictitle

b. The author/s address (affi liation address)

305 | b

should be typed below the name of theauthor/s

c. The author/s email address should betyped below the author/s address

d. If the author is more than one writer, itshould be used a connecting word “and”not a symbol “&”

3. Abstract and key words

a. Abstract is the summary of article that consistsof background of the study, data collectingmethod, data analysis method, researchfi ndings.

b. Abstract should be written in one paragraph,single space and in italic

c. Abstract should be no more than 250 words

d. The word “abstract” should be typed in bold,capital letter and italic

e. Key words should consist of 3-5 words orphrases.

f. Key words should be typed in italic

4. How to present table

a. Title of the table should be typed above thetable and align text to the left, 12pt font TimesNew Roman

b. The word “table” and “number of the table”should be typed in bold, while title of the tableshould not be typed in bold (normal).

c. Numbering for the title of table should use anArabic word (1, 2, 3, and so forth)

d. Table should be appeared align text to the left.

e. To write the content of the table, it might use8-11pt font Time New Roman or 8-11pt Arial,1.0 space.

f. Table should not be presented in picture,it should be type in real table-offi ce wordformating

g. Source of the table should be typed below thetable, align text to the left, 10pt font Time NewRoman.

h. Example:

Table 4. Number of Rice, Corn and Sweetpotato Production

product 2010 2011 2012 2013

Rice 1.500 Ton 1.800 Ton 1.950 Ton 2.100 Ton

Corn 950 Ton 1.100 Ton 1.250 Ton 1.750 Ton

Sweetpotato

350 Ton 460 Ton 575 Ton 780 Ton

Source: Balai Pertanian Jateng, 2013.

5. How to present picture, graph, photo,and diagram

a. Picture, graph, fi gure, photo and diagramshould be placed at the center

b. Number and title should be typed above thepicture, graph, fi gure, photo and diagram.

c. Number and the word of the picture, graph,fi gure, photo and diagram should be typed inbold, 12pt Georgia and at the center, whiletitle of them should be typed in normal (notbold).

d. Number of the picture, graph, fi gure, photoand diagram should use an Arabic word (1, 2,3 and so forth).

e. Source of the picture, graph, fi gure, photoand diagram should be typed below the table,align text to the left, 10pt font Georgia.

f. Picture, graph, fi gure, photo, and diagramshould not be in colorful type, and in highresolution, minimum 300-dpi/1600 pixel(should be in white and black, or gray, ).

Example:

305 | c

Figure 1Indonesian employment in agriculture compared

to others sectors (% of the total employment)

Source: World Development Indicator, 2005

6. Research fi nding

This part consists of the research fi ndings,including description of the collected data,analysis of the data, and interpretation of the datausing the relevant theory

7. Referencing systemAnalisa uses the British Standard Harvard

Style for referencing system.

a. Citations (In-text)

Analisa uses in note system (in-textcitation) referring to the British StandardHarvard Style referencing system; format (lastname of the author/s, year of publication: pagenumber).- Citing someone else’s ideas.

Example:Culture is not only associated with thedescription of certain label of the people orcommunity, certain behaviour and defi nitecharacteristics of the people but also itincludes norm and tradition (Afruch andBlack, 2001: 7)

Afruch and Black (2001) explain that cultureis not only associated with the descriptionof certain label of the people or community,certain behaviour and defi nite characteristicsof the people but also it includes norm andtradition.

- Citations; quotation from a book, or journalarticle

Quotations are the actual words of an authorand should be in speech marks. You shouldinclude a page number.

Example:

Tibi (2012: 15) argues that “Islamism is notabout violence but as the order of the world.”

It has been suggested that “Islamism is notabout violence but as the order of the world”(Tibi, 2012: 15)

- Citations - Paraphrasing a book or journalarticle

Paraphrasing is when we use someoneelse ideas/works and write them in our ownwords. This can be done two ways, either iscorrect.

Example:Batley (2013) argues that some of thedetainees in the bombing cases weremembers of JI.

It has been suggested that some of thedetainees in the bombing cases weremembers of JI (Batley, 2013).

- Citing a source within a source (secondarycitation)

Citing the source within a source, itshould be mentioned both sources in thetext. But, in the reference list, you shouldonly mention the source you actually read.

Example:Tibi (2012, cited in Benneth, 2014: 15) arguesthat Islamism is not about violence but asthe order of the world.

It has been suggested that Islamism is notabout violence but as the order of the world(Tibi, 2012 as cited in Benneth, 2014: 15).

- Citing several authors who have made

305 | d

similar points in different texts In text citations with more than one

source, use a semi colon to separate theauthors.

Example:Understanding the cultural differences is animportant element for mediation process(John, 2006: 248-289; Kevin and George,2006: 153-154; Kriesberg, 2001: 375; Alaeda,2001: 7).

- Citations - Government bodies ororganizations

If you reference an organization orgovernment body such as WHO, theDepartments for Education or Health, thefi rst time you mention the organization givetheir name in full with the abbreviation inbrackets, from then on you can abbreviatethe name.

Example :The World Health Organization (WHO)(1999) suggests that…..

WHO (1999) explains that ……

- Citing from the internetIf you cite a source from the internet(website), write last name of the writer, yearof the uploaded/released: page numbers.If there is no author in that page, write thename of the body who release the article inthat website, year of release.

Please do not mention the address of the urlin the in-text citation.

Example:Syrian uprising has been prolonged foralmost six years and has caused thousandspeople death as well as millions people hasforced to fl ee from their homeland to seeksafety (Aljazeera, 2016).

Religion is an important aspect for the life ofmany people in the recent era. The believesystem of religion plays as a guidance forsome people (David, 2015: 12-13)

b. Reference list- Book Last name of author/s, fi rst name of the

author/s year of publication. Title of thebook. Place of publication: name of thepublisher.

Example:Aly, Anne. 2011. Terrorism and global

security, historical and contemporaryperspectives. South Yara Australia:Palgrave Macmillan.

Effendy, Bahtiar. 2003. Islam and the statein Indonesia. Singapore: Institute ofSoutheast Asian Studies.

- Chapter of the book Last name of the author/s, fi rst name of the

author/s. “Title of the chapter”. In title ofthe book. Editor name, place of publication:name of publisher.

Example:Dolnik, Adam. 2007. “Suicide terrorism

and Southeast Asia.” In A handbookof terrorism and insurgency inSoutheast Asia. Tan, Andrew.T.H (ed).Cheltenham, UK and Northamtom,USA: Edward Elgar.

- Journal article

Last name of the author/s, fi rst name ofthe author/s. Year of publication. “Title ofthe article”. Name of the journal. Volume.(Number): Page number.Example:Du Bois, Cora. 1961. “The Religion of

Java by Clifford Geertz.” AmericanAnthropologist, New Series. 63. (3):602-604

305 | e

Sirry, Mun’im. 2013. “Fatwas and theircontroversy: The case of the Councilof Indonesian Ulama.” Journal ofSoutheast Asian Studies, 44(1): 100-117.

- News paper Last name of the author/s, fi rst name of the

author/s. Year of publication. “Title of thearticle”. Name of the newspaper. Date ofpublication.

Example:Eryanto, Hadi. 2010. “Menyiapkan Jihad di

Aceh.” Kompas. 18 March 2010.

- Internet Last name of the author/s, fi rst name of

the author/s. Year of publication. “Title ofthe article or writing”. Date of access. Webaddress

Example:Suhendi, Adi. 2012. “Dana Osama bin

Laden dipakai untuk bom Bali 1”(Osama bin Laden’s fund was used forBali Bomb 1). Accessed August, 20, 2014from: http://nasional.kompas.com/read/2012/03/26/14001755/Dana.Osama.bin.L aden.Dipakai.untuk.Bom.Bali.I

- InternetIf there is no author in that page, write

the name of the body who release thearticle in that website, year of release,date of accessed, address of the website

Example:Aljazera. 2017. The voices missing from

Syria’s peace talks. Accessed 23 June2017, from: http://www.aljazeera.com/indepth/features/2017/03/syria-war-missing-voices-syria-peace-talks-170322073131728.html

- Unpublished thesis/dissertation Last name of the author/s, fi rst name of

the author/s. Year of publication. Titleof the thesis/dissertation. Name of theuniversity.

Example:Muhtada, D. 2005. Zakat and Peasant

Empowerment: Case Study onZakat Organizations in Yogyakarta.Yogyakarta: Unpublished Master thesisfor graduate school of social work atState Islamic University Sunan Kalijaga.

- Article/paper presented at seminar/conference

Last name of the author/s, fi rst name ofthe author/s. Year of publication. “Title ofthe paper.” Article presented at seminar/conference, host of the seminar, place ofthe seminar, date of the seminar.

Example:Anwar, K. 2007. “Mengungkap Sisi Akidah

dalam Naskah Syair Kiyamat.” Paperpresented at a seminar on text of religions,hosted by Offi ce of Religious Researchand Development Ministry of ReligiousAffairs Republic Indonesia. Jakarta, 30November 2007-03 December 2007.

8. Transliteration systemTransliteration Arab-Latin system refers to

SKB Ministry of Religious Affairs and Ministryof Education and Culture Republic of IndonesiaNumber 158 year 1987 and 0543/b/u/1987

issn : 2502 – 5465 / e-issn: 2443 – 3853 analisa

Documents