Article Per Year (5 Year)
p-Index From 2020 - 2025
0.408
P-Index
This Author published in this journals
All Journal Humaniora KOMUNITAS: INTERNATIONAL JOURNAL OF INDONESIAN SOCIETY AND CULTURE Heritage of Nusantara: International Journal of Religious Literature and Heritage KEMBARA Manuskripta Jumantara: Jurnal Manuskrip Nusantara Heritage of Nusantara: International Journal of Religious Literature and Heritage Arnawa MANUSKRIPTA
Arsanti Wulandari
Universitas Gadjah Mada
Religion Arts Humanities Civil Engineering, Building, Construction & Architecture Environmental Science Languange, Linguistic, Communication & Media Library & Information Science Social Sciences

Published : 15 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 15 Documents
Search

 1   2 
THE INTEGRATION OF RELIGION AND CULTURE IN THE PREPARATION OF A KING WITHIN BABAD NGAYOGYAKARTA HB IV-V (SB 169) Wulandari, Arsanti
Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA
Publisher : Center for Research and Development of Religious Literature and Heritage

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31291/hn.v8i2.550

Abstract

Cross-cultural interactions are commonplace. The fact that Javanese people are very multicultural is one of the perfect examples. The text of Babad Ngayogyakarta Hamengkubuwana IV-V records this phenomenon. The text, a copy written in 1881CE (during HB VII period), is indeed an important cultural document. Bbd.Ngy.HB IV-V contains an account of the coronation of HB IV and stories how he and his successor (HB V) governed the kingdom. A close reading of this text gives an overview of how Javanese culture coexists in harmony with Islam. Islam is seen not only as a religion but also an identity that exists within the kings. However, Javanese culture is also irrevocable for Javanese leaders. The text said that the king (when he was still a teenager) must read the Qur'an everyday. This is referred to in the text with the word ngarbi that is interpreted as Arabic and refers to an Arabic letter (referring to the Qur'an). The king not only had to study the religion but also to read Javanese literary books, namely Babad Mentawis, Serat Rama, and Astabrata, all of which provide wisdoms by giving examples of archetypal behaviors and teachings for a king. Habituation with two these pillars side by side, religion and cultural traditions, in preparing the king shows the importance of character. Religion is a pillar that must be strong within a leader’s character, but he must not abandon the local culture of high value. The combination of the two pillars becomes the ideal character of a Javanese leader.
Mapping the field: A bibliometric analysis of oral tradition research in Indonesia Andalas, Eggy Fajar; Prawiroatmodjo, Sudibyo; Saktimulya, Sri Ratna; Wulandari, Arsanti
KEMBARA: Jurnal Keilmuan Bahasa, Sastra, dan Pengajarannya Vol. 10 No. 2 (2024): October
Publisher : Universitas Muhammadiyah Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22219/kembara.v10i2.36077

Abstract

The study of oral traditions in Indonesia has a long history, dating back to the Dutch colonial period. The field developed following the country's independence. Subsequently, it received support from the Balai Pustaka and the Regional Government Language Center in the post-New Order period. Nevertheless, the current state of knowledge remains undocumented. This study employs bibliometric methods to map the knowledge landscape of oral tradition research in Indonesia over a 44-years (1980-2024), focusing on performance analysis and science mapping. This research analyzed 139 documents from 102 sources written by 312 authors from 10 countries from the Scopus database. The results indicate an increase in publication trends over the past nine years. The Malay World is the most prolific journal in terms of oral tradition research output in Indonesia. Research themes related to disasters and the environment have emerged as a significant area of interest. Fourth G is the most productive author in this field. The science mapping analysis indicates that oral tradition research in Eastern Indonesia is emerging as a new field of study. Topics on wisdom and the environment are unique to oral tradition research in Indonesia, and emerging themes are related to using oral tradition in education. Future research areas include ecological wisdom, regional architecture, and traditional ecological knowledge. These findings provide an overview of the development and direction of oral tradition research in Indonesia and insight into the current position of oral tradition research in the country. They are also helpful for researchers and decision-makers seeking a deeper understanding of the current state of oral tradition research in Indonesia.
Menelusuri Perbedaan Ilustrasi Keris Nagasasra dalam Naskah Keris ll dengan Pakem Dhapur Keris Nadhira, Aliffia Marsha; Wulandari, Arsanti; Raharja, R. Bima Slamet
Arnawa Vol 2 No 1 (2024): Edisi 1
Publisher : Javanese Language, Literature, and Culture Study Program, Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/arnawa.v2i1.17088

Abstract

Keris Nagasasra is one of the well-known keris in Java Island. It is said that this ‘keris’ was used as a replacement for the damaged Keris Kyai Condhong Campur from Majapahit Kingdom. The stories surrounding this ‘keris’ are not only spread through oral literature, but also recorded in ancient manuscripts. One of the manuscripts containing story of the creation of Keris Nagasasra is Naskah Keris II collection of Sonobudoyo Museum Yogyakarta. The manuscript also presents an illustration of Keris Nagasasra drawn in watercolor. With multimodal approach initiated by Gunther Kress and Theo van Leeuwen, it can be seen that the illustration of Keris Nagasasra in Naskah Keris II is incomplete when compared to the pakem of dhapur ‘keris’ which was agreed upon keris community. Since the initiator or copyist of Naskah Keris II is difficult to trace, the researchers offer three possibilities for the difference in illustrations to occur. First, the illustrator is someone who does not understand the dhapur ‘keris’ standard because he/she made a keris illustration that is not in accordance with the standard. Second, on the contrary, the illustrator was very knowledgeable about the pakem of dhapur ‘keris’, which is considered sinengker so it should not be known to the public. Third, there are limited resources, such as ink and paint, in making the illustrations of Naskah Keris II so that ‘keris’ illustrations are not drawn according to the standard. === Keris Nagasasra merupakan salah satu keris yang termasyhur di Pulau Jawa. Konon keris ini dijadikan sebagai pengganti dari Keris Kyai Condhong Campur milik Kerajaan Majapahit yang rusak. Kisah-kisah yang melingkupi keris ini tidak hanya tersebar melalui cerita lisan dari mulut ke mulut, tetapi juga dimuat dalam manuskrip kuno. Salah satu manuskrip yang memuat kisah penciptaan Keris Nagasasra adalah Naskah Keris II koleksi Perpustakaan Museum Sonobudoyo Yogyakarta. Dalam naskah tersebut disajikan pula ilustrasi dari Keris Nagasasra yang digoreskan dengan cat air. Dengan pendekatan multimodal yang digagas oleh Gunther Kress dan Theo van Leeuwen, dapat diketahui bahwa terdapat perbedaan ilustrasi Keris Nagasasra dalam Naskah Keris II dengan pakem dhapur keris yang disepakati masyarakat perkerisan. Akibat dari pemrakarsa dan penyalin naskah Naskah Keris II yang sulit dilacak, maka peneliti menawarkan tiga kemungkinan sebab perbedaan ilustrasi terjadi. Pertama, ilustrator merupakan seseorang yang kurang paham mengenai pakem dhapur keris karena membuat ilustrasi keris yang tidak sesuai pakem. Kedua, malah sebaliknya, ilustrator sangat paham mengenai pakem dhapur keris yang dianggap sinengker sehingga tidak boleh diketahui khalayak umum. Ketiga, adanya keterbatasan sumber daya, seperti tinta dan cat, dalam pembuatan ilustrasi Naskah Keris II sehingga ilustrasi keris digambar tidak sesuai dengan aslinya.
Piwulang Estri sebagai Bentuk Reportase tentang Wanita Jawa Arsanti Wulandari
Manuskripta Vol 8 No 1 (2018): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33656/manuskripta.v6i2.65

Abstract

A reportage is an act of reporting. A reportage can be based either on investigation or a written source. The old document in the form of a manuscript can be regarded either as a work or as a document, which repporting an evidence in the past. This circumstance can be said to the manuscript containing Piwulang Estri. Written in 1856 CE, during the time when Javanese woman, as reflected in the text, getting a high position in the mind of author. Women are depicted in symbolic ways in three texts in Piwulang Estri, i.e. Batik Suluk, Suluk Tenun, and Suluk Tanen. Tanen is derivatife form from the word tani, here the author made allusion of preparing 'land'. Women interpreted as a ‘land’, means to prepare the next generation. Weaving symbolise the process of educating the next generation, and batik as the process of “coloring” or giving form the next generation. The concepts or philosophy regarding a women from the psychology point of view are depicted in three Suluk texts in the Piwulang Estri. === Sebuah reportase adalah sebuah pelaporan. Adanya reportase bermakna adanya informasi yang disampaikan dari satu pihak ke pihak lain. Sebuah reportase dapat didasarkan pada sebuah pengamatan ataupun sumber tertulis. Naskah dapat dikatakan sebagai sebuah karya yang dapat dimaknai juga sebagai sebuah dokumen, yang merekam kejadian pada masa lampau. Demikan pula naskah dengan judul Piwulang Estri. Naskah ini adalah naskah yang ditulis tahun 1856. Pada masa itu tampaknya wanita mendapatkan posisi yang bukan sembarangan. Wanita digambarkan dalam berbagai simbol yang termuat dalam tiga teks suluk di dalamnya, yaitu Suluk Batik, Suluk Tenun, dan Suluk Tanen. Tanen dari kata tani yang menggambarkan proses menyiapkan lahan. Wanita dimaknai sebagai lahan untuk menyiapkan generasi penerus, tenun untuk proses mendidik generasi penerus, dan batik sebagai proses mewarnai atau membentuk generasi penerus. Konsep-konsep ataupun filosofi dalam memandang wanita dari sisi psikologi banyak digambarkan dalam ketiga teks suluk yang terbungkus dalam teks Piwulang Estri ini.
Pujangga (Kraton) Jawa Vs Agen dalam Pandangan Bordieu Arsanti Wulandari
Manuskripta Vol 7 No 2 (2017): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33656/manuskripta.v7i2.86

Abstract

Generally, among the Javanese kingdom, there are poets who are employed specifically to produce texts or engage in the process of creating texts within the palace. These poets are the "hands" of the Kings to write down a story, advice or teachings that the King will pass on to his children or citizens. Furthermore, the texts produced are often anonymous. This indicates that writers and copywriters are still just behind the scenes. This paper will discuss the phenomenon and compare it with Bordieu's concept of agent concept which he thinks is highly influenced by habitus, capital, and strategy so that it affects the author's position and legitimacy of the results in the literary arena. This article makes the text SB 169: Babad Ngayogyakarta HB IV-V written by Tumenggung Sasra Adipura in 1869 and has been copied back in 1881 by Carik Sastra Pratama Nom, son of Patma Pratama, as the main corpus which comparated with Bordieu's concept. === Pada umumnya, di kalangan kerajaan Jawa terdapat pujangga yang dipekerjakan khusus untuk memproduksi teks atau terlibat dalam proses penciptaan teks di lingkungan istana. Pujangga-pujangga inilah yang menjadi “tangan” para Raja untuk menuliskan sebuah cerita, nasehat atau ajaran yang akan disampaikan Raja kepada anak-anaknya ataupun warganya. Lebih lanjut, teks-teks yang dihasilkan seringkali anonim. Hal ini mengindikasikan penulis dan penyalin naskah masih sekedar berperan di belakang layar. Makalah ini akan membahas fenomena tersebut dan membandingkannya dengan konsep Bordieu tentang konsep agen yang menurutnya sangat dipengaruhi oleh habitus, modal, dan strategi sehingga berdampak pada posisi pengarang dan legitimasi hasilnya dalam arena sastra. Artikel ini menjadikan teks SB 169: Babad Ngayogyakarta HB IV-V yang ditulis oleh Tumenggung Sasra Adipura pada tahun 1869 dan telah disalin kembali pada tahun 1881 oleh Carik Sastra Pratama Nom anak dari Patma Pratama sebagai korpus yang dibandingkan dengan konsep Bordieu.
Co-Authors Andalas, Eggy Fajar Atik Triratnawati Atik Triratnawati Nadhira, Aliffia Marsha Prawiroatmodjo, Sudibyo Raharja, R. Bima Slamet Sri Ratna Saktimulya Tiara Marthias