I NTERNATI ONAL CO N FEREI.ICION TRADITIONAL CULTURE AND RANCAGE AWARD 20

Auditorium of Yogyakarta State UniversMay 29,2O10

co I tl, itdomfor Character Bui dinc

FACULTY OF LANGUAGES AND ARTI

PROCEEDINGI nternational GonferenceOn Traditional Culture and Rancage Award 2010

Publishing lnstituteFaculty of Languages and Arts Yogyakarta State University

Director of PublicationZamzani

Chief EditorSuwarna

SecretarySuwardiHesti Mulyani

EditorSutrisna WibawaEndang Nurhayatil\4ulyana

Lay OutSugeng Tri Wuryanto

AdministratorJoko PurwokoSugeng Tri Wuryanto

AddressFaculty of Languages and Arts Yogyakarta State University

ISBN : 979 820 433-6O 2010 Yogyakarta State UniversityAll right reserved. No part of this publicationl\.4ay be reproduced wlthout the prior written permission ofYogyakarta State University

Printed in YogyakartaBy Ash Shaff

PROCEEDING

I nternational GonferenceOn Traditional Culture and Rancage Award 2010

Yogyakarta, May 29, 201 0

locol tUirdornfor Character Building

FACULTY OF LANGUAGES AND ARTSYOGYAKARTA STATE U N IVERSITY

SPEECH OF INTERNATIONAL CONFERENCE BY SUWARNA

Assalamu'alaiklm wr wb peace be with you all.

Hls majesty - Sri Sultar] Hamengku Buwono 1oth or representative

The honorable rector of yogyakarta State University, presenters, invited guests, therepresentatives of Rancage Foundation, all patticipants, ladies and qen ements,The globe resurgence of local wisdoms must be able to balance the global developmentwhch becomes more complicated. The development of scjences must be balanced withexploration and revitarization of rocal wisdoms. Therefore, there will be balance betweenglobal eafth and local earth. It,s expected that this balance can cTeate such peaceful andprosperous ljves so that we can personally, socially, professionally, and safely accomplish allour acuvities in our lives. That is why in embelljshing the 46th (fourty six) anniversary ofYogyakarta state university, we conduct an internationar conference on rocar curtures, It,sthat the discussions during the conference can bring out valuable thoughts contributing tof ation character education.

Ladies and gentiements

On this occasion, we will give awards to those who are actjve in (developing) local letters,Rancage Award. Besides, related to these agenda, we conducted National Conference ofAssociation of lndonesian Culture Lecturers on Friday, 2gth (twelve eight) May 2010 (twothousand and ten) (IMDBUDI i Ikatan Dosen Daerah Budaya tndonesia). The chief of theassociaton ls Drs. H, Sutrisna Wlbawa, 14,pd. (applous for H, Sutrisna Wibawa), Thank you,Drs. H, Sutrlsna Wibawa from Departement of Javanese Language, Faculty of Language andArts, Yogyakarta State University; currenuy he serves as Vice Rector II of yogyakarta StateUniversity).

Praise be to cod-Allah SWT to the .,Almighty,,, the',l.4ercjful,,, and the,,Beneficent,,, for His

Blessings, without which the committee wlll never be able to conduct this conference,

Here, we would ike to welcorne to international conference on local cuJtures, We also wouldllke to express thanks to the keynote speaker/ presenters/ participants/ Rancage Foundation,IKADBUDI, sponsors (Bank BpD DIy, Bank BTN, Bank BNI 46, pT Teikorn, Computa, CVTanjung Harapan pratama, CV pola Data Consultant, CV Tiga Arya, Gama Book Store, pT

Wahyu Setya Utama, Citra,; BRI, Bukit Asam, pT. Antarn, SKH pikiran Rakyat, Bank Jabar

Banten, PT Timah, Bank l.4andiri), the members of the committee for supports, help, and

thoughts.

Finally, we do hope ihat the Rector of yogyakata State tjniversity,

Dr. Rochmat Wahab, l4.Pd., [4A \^/ill be very pleased to deljver his speech and olficiallydeclare this international Conference on local cultures open,

Thanks and enjoy the conference.

Peace be with you all. Wassalamu .alaikum wr wb

lll

MESSAGE FROM THE CHAIRMAN OF IKADBUDIINTERNATIONAL CONFERENCE ON REGIONAL CULTURAL

SATURDAY 29 MAY 2O1O

-he honorablellector of Yogyakarta State University1i: ard 3rd Vice Rector of Yogyakarta State University:.a rman of Rancage Foundationlean of Language and Literature Study program:.nference Speakers-re nvited guests and all of participants

::sa arnu'ala kum wr \,vb

=-si of al let us pralse to Alah SWT who was delegated His bless and quidance so that::jay we can attend the International Conference on Regjonal Culture and the Rancage: ,ardlng. On behalf of the chairman of the indonesian Regional Cultural Lecturers::-icciation/ we welcome and thanks for your attendance.

- : conference !!as organized by the decision of the IKADBUDI,s Genera Assembly which.! held in Yogyakarta, 28 tlay 2010, which decided that the 1,t Scientific lleeting ofr:l ona Culture $rill be held by Yogyakarta State University. The decision is assocjated with:-: ,+6 anntversary of Yogyakarta State llniversity and the Rancage Awarding.

---:rerrnore, we need to convey about the Indonesian Regional Cultural Lecturers: :ciation (abbrevlated as IKADBUDI) as foiows.

1 IKADBUDI: lkatan Dosen Budaya Daerah Indonesia (A,n Association of IndonesjanRegiona Culture Lecturers) is a profess onal organization of language teaching,terature, and recional culture in Indonesia which was established by the National

Conference of Language, Literature, and Reqional Culture,s Lecturers ln Indonesiaheld on B-9 Augusts 2009 in Eden 1 Hotel Kaliurang, yogyakarta.

:. IKADBIIDI is an ndependent organizaton that functions to mediate and service ofvarous aspects of edLtcation, research, and community service in the field oflanguage, literature, and tegional culture that developed in the public areas,:. IKADBUDI has activ ties that covers education, research, and cornmunity service inthe fields of language, literatute, and reqjonal cultute throuqhout Indonesia.: iKADBUDI established on Thursday, Octobe.29, 2009 at 10.45 a.m based on NotariaDeed of Establishrnent by Trt Wahyuni Herawati, S.H (a notary in Sleman area) withthe deed number 6 dated October 29, 2009. The type of organization is anassociatton of lndonesian regional culture lecturers or in Indonesian language calledas Jkatan Dasen Budaya Daerah Indonesla (abbreviated as IKADBUDI).- The vis on of IKADBUDI is the realization of scholarly academic society, thorough and.ar ng to the language, literatire, and reqional culture fields throuqhout Indonesia.

a The mison of IKADBUDI is (1) mplernent education, resea.ch, and service to thecornrnun ty in the areas of language/ literature, and cultural areas in Indonesia, (2)establish a network of language, literature, and cultural areas throughout lndonesia,(3) encourage the hurnan resource developrnent and improvement in language,teratute, and regional cuture, (4) faci itate the cooperaton and empowerment ofanguage, lterature? and regtonal culture to the lecturers in Indonesia, and (5)dssserninaton of academic inforn]ation in the fleld of language, ljterature, andregional culture.

7. Things that have been conducted in the first year are: improving legal tools oforqanisation which consists of the deed, the afticles of association and bylaws;formulated the organisation logo and administrative tools; made the website withaddress: http//ikadbudi.uny.ac.id, member registration online through the website;and there has been decideed in IKADBUDI General Assembly lvlay 2 that the Scientificl4eeting Session II host is the University of Indonesia, which InsyaAllah will be held inSeptember 2011.

The honorable Rector and guests, thank God that the first Scientific lvleeting organizedby Yogyakarta State university received an overwhelming response, as evidenced by theparticipation of General Assembly and Conference which was attended by 19 states andprivate universities consisting of management, the board of trustees, board of honor,chairman of depaftment/study program and lecturers of language, literature, and culturefrom various majors, teachers of elementary school, junior high school, senior highschool, and vocational school/ students from various majors, and also those who interestto of language, literature, and regional culture totaling 700 people.We hope thisconference marks teh splendor of the spirit to learn the local wisdom of various regionsin Indonesia in the framework of national unity.

Furthermore, we want to say thanks to the Rector of Yogyakarta State Ljniversity, theDean of LangLrage and Literature Study Program, the Head of Bahasa Daerah EducalionDepartment, and the entire staff, as well as the sponsors (BTN BANK BMNCH ofYOGYAKARTA, BPD DIY BANK, branch of BNI BANK UNY, COMPUTA, GAl"lA BOOKSTORE,CV TANJUNG HAMPAN PMTAI4A, TIGA AKSAM, POLA DATA KONSULTAN, WAHYUSETYO UTOMO, CV CITM, and PT TELKOI4 which have been fully support the activity ofthis conference.

Thank you,Wassalamu'alaikum wr wbHead of IKADBUDI

Sutrisna Wibawa

OPENING SPEECH FORINTERNATIONAL CONFERENCE ONoN 29 MAY 2010/ AT AUDITORTUM

CULTUREOF YSU

Assalaanu 'alaikum wr wb.

The honorable Guests, 14r. Sri Sultan Hamengl(u Buwono X,The distinquished Guest,

1. Prof. Dr. Ding Choo l4ing (I4alaysla)2. Prof, Dr. Rahim Aman ('vlalays a)3. Mr. lbrahim (Gambia, West Africa)4. lr'lr. Cyril Bernard Rahrnan (Solomon),5. Prof. Dr. cunawan Sumodiningrat (Budayawan, Expert fo lvlinister of Sociai Affair,

uG[1).6. Prof, Dr. Ajib Rosyidi (Budayawan, Head of Rancage Foundation).

Vlce Rectors, Directot of Graduate Colleqe, Deans,the The distingulshed guests, andLadies and Gentlen'ren,

Flrs oF a l, on beha f of the president of Yogyakarta State University (ySU), let me expressgreat thank to God (Allah swt) who gives us very good opportunities and health, so that wecan jon this very mportant lnternational conference on culture. I do hope that thisinternationa conference can give us valuable knowledge and experiences.

Secondly, it s rny great pleasure to express my warm welcoming to all audiences, especialiythe honorabe speakers, Mr. Sri Sutan Hamengku Buwono X, prof. Dr, Din Cho lvling(Malaysla), Prof, Dr. Rahim Aman ([4alaysia)/ Vlr, Ibrahim (Gambia/ West Africa), tvtr. CyrilBernard Rahman (Solomon), Prof. Dr, cunawan Sumodiningrat (Budayawan, Expert foNlinister of Social Affair, UGIY), Prof. Dr, Ajib Rosyidi (Budayawan, Head of RancageFoundation), \\ha visited me last year and trusted yogyakarta State Universiw as the host ofthis international conference, This event ts very mpodant moment, because the foundationunder leadership by Prof Dr, Adj b Rasyldi will award the Rancage 2010 which is veryprest glous award for the Literacy Achievernent.

Thirdly, I also want to thank so much to also all presenters for parallel session who are readyto come this occason for sharng all lssues we are concern, I absolutely expect that thisforum w ll be beneficial for all of us, not only as experts, but aiso as practitioners,

Finally, i would like to thank to the audiences who are interested in participating this veryimportant meeting. I do hope that all audiences can take more advantages, then implementsome re ated ideas in improving the quality of education in general and the quality of ourown language educat on. Bes de that I am also willino to thank to all members of commifteewho spent nruch time in preparing, organizing, and c-ontrol|ng this event. I absolutely hopethat they can have more academtc and managerial advantages.

Before continuing ffty speech, I would like to appreciate all faculty members ofLocal or regional anguages from all paft of Indonesia. I do support another main aqenda,The Second National Meeting for The Association of Lecturers of Regional Culture, Indonesia(It ca led "IKADBUDi'I I strongly hope that tn the future IKADBUDI can play moreimportant role in developing The Local/Regional Language Education and Instruction, so that

vt

the local/regional language can protecl the local wisdom properly from the intervention ofglobal life,

Ladies dnd gentlemen,It seems to me that this International conference is very interesting and benifacjal, becausewe have some good points to be addressed, such as:1. Technical aspects ;

a. This meetlng makes all peopie who are concern to the local/regional language frornall education, culture, social, and others in sharing their knowledge and experiences.

b. This meeting is very important for consolidating the professional organization relatedto the Local/regional language.

c. This meeting can make the sense of proud ness as a person who works with theLocal/Regional Language, Because the government of lndonesia pay rnore attentionthis discipline in the recent time.

2. Substantialaspects:a. Alfred Adler said "a man is unique" means that everybody actually has his/her own

characteristic and potential, Also a tribe or a nation has its strength and weakness.Because of that we have to say great thank to Ailah sM.

b, To make our life be survival, we have to maintain the local wisdom. We can not avoidthe existence local wisdom, because the local wisdom come up linked to the human-hurnan interaction and human,nature interaction. As a human being, we couldn,tignore our ljfe history.

c. Basically we some local wisdoms, for exarnplei spiritualityf cooperative works,respects/

d. We do realize that the progress of the science and technology are not the only partsin our life, Beside that we need spirituality, even rnore than that. To make our life begood and happy in the world and in the afterworld, as Indonesian people should keepthe spirituality.

e. We do believe that cooperative work (gotong royong) is very important for us inliving in the community, especially in the vjllage area, We have to keep it strongly,because it is strongly needed by people especially in facing the disasters. Thisprinciple of life is in line with Allah Speech,',Hi human being, actually I have createdyou all from a man and a women, from the both I created you be nations and tribesfor recognizing each other/ indeed that the better among you who are more loyal toGod than you"

f. We are so sure that local/regional languages have many goodnesses, especially inexpressing our ideas or intention in more proper way, especially related to thelocal/regional culture, So it is a must to keep all various languages which representunique intention.

g. We do appreciate that local/regional languages quite often explain some specificstories related to the ethics that emphasize on the standardized norrn, Thisexpression is very important not for our life, but sometime for other people in theworld,

h, We have to be careful to manage the people in the ceftain reqion, because their lifeare very closely connected with the environment. To develop thjs commLtnity, wehave to maintain the relationship between community and their environment.

i. All universities in the wodd are striving optimally to be WCU. To achieve that we arenot only to gain International benchmarking but we can also perform our spiritual,cultural, and language strenqth cultural.

Ladies and gentlemenFinally, let me express my gratitude to all audiences, especially the honorable speakers andthe distinguished guestsi for paying attention. I absoluteiy hope that this conference will runwell and make more benefits for the people and community, Finally, may I officially declaremrs hternational serninar by saying',Bismillahjr rahmaanir rahiim", may Allah swt alwaysbless us. Amien.

Wabilaahit taufrq wal hidaayat,Wassalamuhlaikum wr. wb.Rektor,

Rochmat Wahab

GubernurDaerah lstimewa Yogyakarta

Keynote SpeechKONFERENSI INTERNASIONAL KEBUDAYAAN DAERAH I

Yogyakarta, 29 Mei 2O1O

Assa lam u'a/a iku m Wr. Wb.Salarn sejahtera untuk kita semua

Hadirin dan Saudara- saudara yang saya hormati,

Puji syukur ke hadirat Tuhan Yang 14aha Esa, atas lirnpahan rahmat dan karunia-Nyasehingga pada saat ini dapat diselenggarakan Konferensi Internasional Kebudayaan Daerah I.

Pada pita yang dicengkeram kuat oleh Lambang Neqara Garuda pancasila beduliskan"Bhinneka Tunggal ]ka". Bhinneka Tunggal Ika merupakan symbol bangsa. Namun demikian,Sultan juga mengemukakan pandangannya, rnestinya Bhinneka Tunggal Ika tidak hanyasebagai symbol, namun sebagai strategi bangsa, Sebagai strategi, artinya mengakuj yangberbeda- beda itu untuk menjadi satu. Sebaliknya, yang satu juga harus mengakuikemajemukan, sehingga bisa berpikir pluralis,

Pada pembukaan parneran Biennala Jogja ke-g Tahun 2o07yang beftajuk ,, Neo-Na nd,muncul percakapan, bahwa masyarakat Indonesia masa kini, sesungguhnya bukan lagikonstruksi pluralisme tradisional suku, agama, atau ras, tetapi konstruksi neo-pluralisne.Artinya, struktur kemajemukan masyarakat saat ini tidak lagi bersifat massa, tetapi semakinspesifik, terpecah rnenjadi kelompok- kelompok kecil atau neo-trjbal,

Dengan demikian, peta pluralisme itu menjadi demikian kompleks, sehingga membawakepentingan yang menjadi sernakin tefragmentasi. Keberagaman iusiru cenderungmenyempit/ mengkristal dalam kelornpok, dan djmaknai sebatas prinsip, bahwa orang laintidaklah lebih baik dari kelompoknya sendiri, Fenomena ini mempertegas pendapat CliffordGeertz tentang sulitnya melukiskan anatomi Indonesia, karena kompleks dan serba multinyaunsure yang bersenyawa,

Hadirin dan Saudara- saudara yang saya hormati,

Bukan hal baru untuk menyatakan, bahwa karakter bangsa kita ekstrimnya sedang berada dititik nadlr, Saya sangat rneyakini, bahwa perbaikan karakter bangsa merupakan kunciterpenting agar bangsa yang besar jumlah penduduknya ini bisa keluar dari krisis danmenyongsong nasibnya yang baru. Bangsa kita gagal dalam melakukan internalisasi nilal-nilai luhur yang berasal dari Tuhan, dan mengkristal dalam berbagai bentuk kearlfan budaya,sehingga bisa menjadi perllaku keseharian sebagal wujud kesalehan sosial,

):da era sekarang ini bangsa Indonesia harus nembangun peradaban baru yang-enrungkinkan sp ritu itas-multiku tur jadl kekuatan baru, peradaban yang mernungkinka;:amua terakomodit, bukan sa ing mengalahkan. Secara simbolis, peradab;n baru tersebut;?benarnya sudah ter\,!adahi dalarn pancasila-Bhinneka Tunggal Ika. persoalannya,-..garmana ntakna keduanya disttateglkan dalam kehidupan berbagnsa dan bernegara,sehifgga mampu membangun Bangsa Indonesia ke depan yang lebih birmartabat,

3afgsa kita pandai mendiskusikan dan merumuskan sebuah konsep, namun hamper menjadi- hr, bahkan berto ak belakang dalam aplikasinya. Tidak sesuainya kata dan perbuaian,jemikjan ungkapan yang tepat untuk itu. Menjadi lebih menyedihkan lagi, karena mayoritasari kita adaah bangsa yang secara verbal mengaku bangsa yang religius. Banyak orang

.ang rnengatakan, bahwa n lai- nilai religiusitas yang diyakini nrenjadi bagian integral Bangsilndonesia justru diap ikasikan dalam keseharian oleh bangsa lain yanc notebene sekuter,

.ladirin dan Saudara- saudara yang saya hormati,

Pada saat iIi kita sering melihat begitu antusias,nya anak- anak kita ketika merekamenyaksikan para idola, melalui berbagai media dan panggung kehidupan, yangsesungguhnya disitu terjadi internalisasi nilai- nilai liberalisma, inaividualisrna. prose;tersebut berjalan defgan ntensit tidak ffrengenal waktu dan tempat, sehingga kemudianmuncul pandangan, dimana rnodernisasi dirnaknai sebagai westernisasi. Genetasi mudaoegitu mengidolakan segala sesuatu yang disimbolkannya sebagai sesuatu yang modern,popular.

Pada slsi yang lain, ada wajah burarn ketika segaja sesuatu yang berbau budaya lokal atautradisi, dipersepsikan sebagai ketinggalan jaman, kuno,',tidak gaul,', Sebagaimana budayaadalah gambaran d naffrika hidup masdyarakat, maka budaya dlerah, denlan segala nilai_n lai dan kearifa| yang dimii kjnya, tidak lagl menjadi nafas kehidupan sehjri_ hari, Budayadaerah, kernudian yang tertinggal adalah kesenian yang dipahami dan dibawakan, tidak lebihsebagai rangkaian gerak, yang tidak terpahami lagi nilai-niiai l!hur yang ada dj dalamnya.

Bahasa adalah media menyampaikan pesan. Bahasa Daerah dan budaya daerah, merupakan2 hal yang tidak terpisahkan dan saring berinteraksi. Karena melalui bahasa nilai-nilai budavate4rsampaikan. Semakin terasing kta dengan bahasa kita send:ri/ yaitu bahasa daerah,maka nilai-nilai kearifan budaya daerah, juga semakin terlpinggi;kan dari kehidupankesehar an kita,

Sebagai contoh, dalam konteks budaya Jawa, maka kita akan mudah untuk menernukanfenomena tersebut, d..ngan menanyakan kepada anak- anak kita, apakah mengetalui danmengerti makna ungkapan-ungkapan luhur seperti, adigang_adigung,adtguna, rnenangtanpa ngasorake, ajo dumeh, dan seterusnya. padahal ungkapan_ungklpan tersebutmengandung ajaran yang sangat luhur, dan relevan dengan kehidupan se-karang. Terlebihketik€ kekuasaan, mater alisme, kelompok-isme, serta ernosionaJlsme semakiin ,eluasmenjadi nilai baru dalam kehidupan rnasyarakat,

' Adigang adigung adlgund, aftinya slfat nrenyornbongkan diri pada kekuatan, kekuasaan,dan kepandaian yang d nliliki. Adlgang, ada)ah gambaran dari watak kijang yangmenyombongkan kekuatan lar nya yang luar biasa. Adigung ada)ah kesombongan tirhadapkeluhuran, keturunan, kebangsawanan, pangkat, kedudukan, atau kekuasaan yang dimilikj.Diibaratkan gajah yang besar dan nyars tak terlawan oleh binatang Lain. Sedangkan adigunamenyombongkan kepandaian (kecerdikan) sepertj watak ulal yang memiliki racunmeffratikan dari giqitannya.

Ungkapan ini mengingatkan, bahwa kelebihan seseorang sering membuat sombong, lupadiri, sehingga berdampak buruk bagi yang bersangkutan maupun orang lain. Kelebihan akanberguna apabila dimanfaatkan demi kebaikan, tetapi berbahaya jika hanya digunakan untukkepuasan pribadi serta dorongan nafsu duniawi belaka.

Adigang-Adigung-adiguna punya korelasi eral dengan"aja dumet, Altinya: jangan sok ataumentang-mentang. Jangan suka rnemamerkan seda menggunakan apa yang dimilki untukmenekan, merernehkan/ atau menghina orang lain, Harta kekayaan itu tidak lestari dansewaktu-waktu dapat hilang (tidak dimilki lagi), Aja dumeh kuwasa atau mernpunyaikekuatan (jangan mentang-mentang berkuasa ketika mebnjadi pejabat/pemimpin) kemudianberbuat semaunya sendiri.

Dalam konteks demokrasi, sebenarnya leluhur kita juga memberikan warisan ajaran luhurbagi pjhak yang belum berkesempatan meraih kepercayaan rakyat, Bagi yang menang, adaajaran " menang tanpa ngasorakd' I menjad' pemenang tanpa harus membuat yang laindipermalukan, dengan tetap menjalin kebersamaan. Bagi yang kalah, harus ada sikap

kalah/ atau bersikap legawd', sungguh sebuah sikap yang luhur, pemilumemang untuk menentukan perolehan suara rakyat atau setiap calon yang maju.Konsekuensinya selalu ada yang keluar sebagai pemenang, ada pula yang belum menang,Setjap proses pasti ada kekurangannya, kalau dicari pasti ada kelemahannyaf sebagaimanasifat dunia yang tiada yang sempurna, l4aka para pemimpjn juga perlu memberi tauladanbagaimana bisa bersikap menerima kekelahan dengan kebesaran dan ketulusan hati.

Kekalahan dan kemenangan juga merupakan hal yang biasa dalam sebuah pertandinganolah raga. Realitanya, sering kali para pendukungnya tidak siap menerima kekalahin,kemudian die4kspresikan dalam bentuk tindakan-tindakan yang anarlhis dan membahayakanjiwa orang lain,

Hadirin dan saudara-saudara yang saya hormati,

Dengan latar belakang tersebut, rnaka setiap etnis perlu mengenali kembali keberadaannya,dan dengan mengaktualisasikan nilai-nilai budaya daerah yang bernilai positif dan relevandengan jamannya. Budaya akan hidup bersama nafas masyarakatnya, Kebhinnekaan bangsakita adalah sebuah kekuatan, yang perlu dipahami dalarr konteks pluralitas.,'Bhinneka danIka", merupakan dua hal yang tak terpisahkan. Karena itu menjadi perhatian kita semua,dan semestinya diwujudkan daiam langkah nyata untuk membangun proses dimana anak-anak kita mempunyai ruang dan motivasi untuk berinteraksi dengan budayanya, budayaetnis masing-masing, agar mereka tetap menjadikan nilai-nilai luhur budaya daerah sebagaibagian dari nafas kehidupannya,Keluarga, pendidikan dan masyarakat merupakan tiga ranah yang bisa rnemberikankontribusi dalam upaya membaca kembali, menafsirkan, dan mengkreasikan makna, sertamemanfaatkan kearifan budaya lokal dalam membangun karakter bangsa.

Pesan leluhur dalam Serat Wulangreh menyebutkan, bahwa keluarga metupakan wadahpendidikan pergaulan, pendidikan watak, pendidikan norma social, pendidikan tatakrama,pendidikan tentang baik-buruk, dan pendidikan agama, Dari berbagai unsur itu, tugaskeluarga adalah anggulawentah (mendidik) anak (pamardj siwi) dengan sebaik-baiknya.Pendidikan tidak hanya berhenti pada pendidikan kognitjf dan psikomotorik saja, tetapi harusmerupakan p.oses anggulawentah berkiprah pada pendidikan perwatakan atau pendidikankepribadian, Kita menyebut dua aspek itu sebagai proses pembelajaran dan pemberadaban.

Dalam pandangan hidup tradisionar, keluarga dianggap poros terhakiki daram hidup sociar.!1ltu hrdup sociar sangat tergaftung pada hubungan rntem teiuarga. xaLi retuarga tioatmembekalt anak-anaknya dengan teiaddn yang Ulrl Oan nitar_nlai morai Outan mustahilrnereka akan mengalami krisis molalita.

Rujukan tentang prcses anggulawentah,jtu selain dapat klta kunyah darj budaya luar, dapatkita gal dari butir-butir mutiara budaya bangsa, vund putrr titl i#irlln liiaru baru sesuaitantangan zaman. N4jsalnya nterujuk Wulangreh! seieorang harus m"rnetit_,*a watak,,reH,tbersabar hati, dal "litlH,tidak tergesa_geaa dan hati_haii fpriairO -jiJ

batinnya tetah\/aspada, tingkah lakunya harus sopan yang meliputi empai sikapt ,,dedugd,_diperijrrlbanqkan masak-masak seb-"lum melangiah; " p@ ogJ;l.aip.f_bangkan baik_butukry4 " watard'-dipikir masa masak sebelum

-memU"r, l,"pr'tr*":?" 1:, reringd,_yakinbenar akan keputusan itu.

K:9:-1^^.-.- 9, ?::1../ang diseo_r. oencJidikan, J Morishama rl982,. _e"ge-1-^dka..ll,eDe-lasrlal Jeoang terjddi sebagai a(ioar odri ci-"i ci-i .o-,-sia.sme ya..tg .nengajar(anurnatnya loyal, nasionalis dan koleltivilas social, tanpa harus meiglOopsi nilai_nilaiiberalisme, internaslonalisme dan tndivrduatisme garat. Lebernisilin rtJ iJrena penOlOitantidak dipisahkan dari kebudayaan. orang Jepang punyu ,"rungii yunjl,jJf p"rnun rrntur,,:r::-:'^:

^o^1- n:_u: 'u: 'e-ve,jt oie"-.iad;u.,

"r.e',;,;;'"i ;;nea- semdnsar

ill'jll: l::Tislll1"fl ra) yanq rnenjadi ruhnya semansat kebanssaan Jepans. Densanrdrdr<LersrK lru, Jepang mampu menjaga martabat dan kualitas hidup bangsanya lewatpendid kan, karena pendidikan disadarl mingandung misi teralrnan ian rien-Jercastan.

Dalarn konteks Indonesia, maka upaya yang.dapat dilakukan adalah menyusun perangkattatakraina dan tata kehidupan social sekolah yang merupakan uarun noiru yang harusdilaksanakan oleh setiap sekolah. Acuan ini iidaI hanya ,"n.utrp taia tertib seko]ahsebagaimana yang berlaku, tetapi rneliputi semua urp"l tutu t"f.,iOrpJn iliiat setolah yangnrengatur tata hubungan antat stswa_siswa, stswa guru, guru-guru, kepaia sekolah-siswa/guru/pegahrai sekolah, warga sekolah-masyarakat.

?:r::-1*:i:::l!]] ?:19i!ikg" yans nrembawa nruatan nitai_nitai cutturar setempar,

ornarapt an dapat rneninqLa an kualttas pendidikan rnoral SDl,4 generasi muda, agar merekalebih mampu. bersaing dengan bangsa-bangsa lain melatui .ari_.a-iJlani"Lsionaf, t"tapt.luga bermorai dan bermartabat.

Pendrdlkan kita bel!m marnpu membangun akhlak bangsa seh ngga terlepas dari sikappemalas, Tnau enek dan gampangnya sala. Budaya ',instuit, na^paitrya'me-nlbuat generaslmuda merni|ki sikap kurang menghargai pros-es. Bahkan denga; belba;a; cara ditempuhuntuk mencapalnya, dan menjadi sulit mewujudkan etos kerja.

Padahal dengan etos kerja, warga bangsa di mana pun akan rnemiliki inisiatif yang keras,tekun berusaha dan tahan berjuang guna merajh prestasi yang ti.qqi Mi.;;;t Weber, cirri_ciri rnerka tidak mau fienyerah terhadap kegagaian. tugi m-eng#gai *uLtr, Oi.iplin aunkuat pefd riannya sert3 tidak mudah goyah lalam ,"nif.nf,u,i itniilr, ituncutnya stkap-slkap itu terkait kurangnya keteladanan-bagi murid untrl inn";ui""i i""oruh' plngu.luru n yungd rDdl -. od gL .o,ar et secdta r'LF

Ketiga, adarah lngkungan masyarakat. pernberajaran apa yang bisa drtimba dari ringkunganmasyarakat sekarang ini Sudahkah kita mampu mewujudkan pranat social yang mampu

T:Ib:,i_q:l kil:l:i banEsa rndonesia sesuai dengan niiui_nirui no,rniiiu" t"bons.uun yuns

dicita-citakan yang terbangun saar inj justru periiaku erte *g"ii \/r;g-u"ir"il"k'i;r.ii"i

dengan nilai sosial dan kehendak masyarakat, Celakanya, model perilaku paradokal inilahyang berkembang menjadi spirit nasional dan terkesan menjadi karakter bangsa. Akumulasidari perilaku itu kernudian juga membuat kemunduran bangsa, baik dari segi pembangunanekonomi maupun pengembangan kualitassumberdaya manusia.

Hadirin dan Saudara-saudara yang saya hormati,

Setiap warga bangsa, terutama pemuda Indonesia, harus membangun kembali karakterbangsa menuju kemandirian. Tanpa karakter, bangsa Indonesia akan kehilangan semuanya,Dalam sejarahnya Indonesia mencatat banyak tokoh yang menegakkan wajah bangsa jnikarena semata-mata karakter yabg dibangunnya. Soekarno, Hatta, Ki Hadjar Dewantara, SriSultan Hamengku Buwono IX, dan tokoh lainnya adalah orang-orang yang memberikanketeladanan bagi bangsa ini dengan karakter yang kuat, dan oleh karena itu menginspirasibangsa ini dalam perjuangannya.

" Wa/au saya belajar di Barat tetapi saya tetap orang Indonesid', itulah ungkapan Sri SultanHarnengku Buwono IX, untuk memberikan gambaran kepada kita, bahwa pemikiran dankemarnpuan boleh modern, namun jiwa dan hati, tetap berpuak pada budaya sendiri. Karenadisitulah terlihat kebanggaan pada budaya sendiri, Dalam bahasa lajn disebut sebagai ',frr?kgloba/ly, act loca|y''

Oleh karena itu, penting untuk merevitalisasi nilai,nilai luhur budaya bangsa, untukmembangun karakter luhur bangsa, agar mampu memacu dan memobilisasi potensidomestik. lnternalisasi budaya daerah itu membutuhkan inovasi dan kreativas, Langkah-langkah tersebut, harus dimulai saat ini dan diawali oleh setiap warga bangsa sejak dini.

Demikian beberapa hal yang dapat saya sampaikan, semoga bisa mengantarkan dialogdalarn konferensi ini menuju sebuah aksi nyata, membangun karakter bangsa, khususnyagenerasi muda.

Terima kasih atas perhatiannya.

Wassalamublaikun Wr. Wb.

Yogyakarta,29 Mei 2010

WAYOGYAKARTA

woNox.'dz

ti 4

xt11

Table of Contents

Speech of International Conference by SuwarnaMessage from The Chairman of IKABUDIInternational Conference on Regional CulturalOpening Speech for International Conference on CultureKeynote Speech Konferensi Internasional Kebudayaan DaerahTable of Cont€nts ..........

Invited Speakers, papers1 A Culturai Presentation About The cambia (The Smiling Coast of Africa)

Ebnma SarrSo omon IslandsCyri/ Bernard RachmanLeadership and Example Of Sri Susuhunan paku Buwono XA Philosophical and Ethical RefJection to Encourage Nationalism in LocalWisdom BasicGuna wan Sumodininqrat...............Local Wisdom And Nation DevelopmentAjip Rosidi .............. .

Values Revitalization Through Education Civilization NusantaraMasono ..._..........

I

iv

vi

ix

xiv

10

22

2a

36

Speakers'Papersi Cultural Relativism Ethics and Traditional Idiomatic of Java

Afendy Wdayat ........2 Educaiion ert"d o; i";p"i";." r" i"l.r wira", inr;;;;;;;;try;; sl

Indonesian Language in EIementary SchoolAgus Sutikno.: comron sense outook on Lol;iwi;;;;; ;;iil',;; ;"J ra".titv, se

A Contemporary Javanese Native,s ExperienceAsih Sigit Padmanugraha ...............1 Sundanese-Based Istamic Vatues eJ"i.li"" o" pi"-s.n;;i ;ii;;;;

64

Hj. Nunuy Nurknahs r-he pote;tiar 6ir'4;.t;;; j;;;;;;l;;;;;;;;;; dll,i" ".

rn" Cl.illl"s" '/3of GlobalizationPaina Partana ...6 Fotktore studies of Nyadran c*"nr;;; A;;;; j;.""r"i, v.1., s"*"uunirt

ut

Yoqyaka rtaEko Santosa

7 Isiamic Influence on rne readership oi sri srft", i.r.."t; il;;;; t Bj

Enda.g NtJ.hatati8 The commitment ehisma,s in ordei p"iit"."ri " " " 108

Hardiyanto........9 conception or wortnineii in:ava""r" ii"i"s i; rn" i""i ;;;;;; ;,;;;;;;"

114

Hesti M-/yani........10 Fo klore and Human Value Developr""ti" u"Ltifi"gr. i"ninn

t"I Ketut Wafta

11 rhevarue rocat wisaoms in iaja;;iiii;;ltanA;,s;;; ' 12e

Kanidjan................ ................................. .. ...................... 143

12 Studies and Implications of Gameful Tembang Dolanan to Nation Youths l4oralInstruction in Primary and Secondary EducationMaryaeni ............. .. ............ ............ 151

13 Merapi Spiritual Tourism:Tracinq The Javanesse Values of Local WisdomMu/yana............. ......................... .. 173

14 Rlwahan Traditional RitualNanny SriLestati...... .,..,......,,........., 181

15 Phllosophy of Suryonentaram: An Analysis of Indonesian Contemporary NovelBased on Avanese EthnicNurhadiand Dian Swandayani .......,.............. ..................., 191

16 Integration of The l4anners in The Javanese Language Learning as AlternativeRevitalization of Local WisdomNurhidayati............... ......................, 205

17 Local Wisdom Teaching in Serat Sastra cendhingPurwadi.................... ..............................,,..., 227

18 The Discourse Aboul Tembang Mdcapatas Expression of Cognition System andLocal Wisdorr of Java EthnicD.B, Putut Setiyadi ... ...,................... 237

19 The Revitallzation of Folktales from West Kalimantan, Central Kalimantan andlvladura as The Psychological Solution of Dayak-l4aduranese ConflictRahmah Purwahida .. ,...................... 253

20 Traditional Javanese Housei The Transformation of Single Into MultifamilyDwellingsRetna Hldayah.......... ....................... 265

21 Japanese and Javanese Architecture; Comparative Study of SustainabilityApproachesSilfia Mona Aryani..... .................,..... 272

22 The Power of Story (Dewa Ruci)i An Offer System of Learning Literature byMulticultural PerspectiveSiti Isnaniah .............. ,...................... 282

23 Understanding Raditional Expressions as Javanese Local Wisdom in GeneratingSocietal HarmonySitl Mulyani ,.,,..,,..,.,......................., 295

24 The Study of lavanese and The Enforcement of Javanese Culture ValueSriHartt Wdyastuti .. ......................, 304

25 Preserving Javanese Culture Hrough Javanese Traditional Wedding PackageSuhartt...................... ......................, 310

26 Quick and Interesting lavanese Learning lYodelSukirno...................... ..............................,320

27 Ethical Values in Javanese Leadership in WedhatdmavetsesSutrisna Wibawa....... ......................, 332

28 Etic Values Towards on Memayu Hayuning Bawana in The lYystic Literature ofJavanese Spiritual BeliefSuwardt....... ................................... 342

29 Traditional Cercmony " Tuk Sl Bedhuy'' an Art Encouragement as Tourism Asset5uwarna.................... ................................. 353

30 The Trace of Yasadipura IIi A Surakarta's Poet, The Devotee of Five KingVenny lndria Ekowati ........ 364

31 Rendezvous with The Local Wisdom of Indonesian Culture in The NovelNegeri 5 MenaraYuliTriRahayu and Sukasih Ratna Widayati......... ,........... 381

THE STUDY OF JAVANESE AND THE ENFORCEMENT OF JAVANESE

CULTURE VALUE

By: Sri Har| Widyastuti lsriharti@uny.ac.id)Department of Regional Language Education, Faculty of Languages and Arts,

yogyakarta State University

ABSTRACK

As a language, Javanese that exist in the jndustrial era is needed precisely strategy in orderto,the Javanese improving. The chosen straLegv i. th" ";i;;;";i";l l"avanese .urturevalue in the Javanese society, Besjdes the

"nror*r"ni J :uu""ur"'uuLJ'$nouqn a.," l"riryneighborhood, we need Lo enforce the "nror."r"ni

-oiloli-iu6iiu"ui' ;uu.nur", potit"attitude to the human being. Ihis strategy is supposeO iolmp'r-o"v"e in""l.uun"i" for go"a.

A, background

The variety of Javanese values involves so many aspects such as taith, humaninteraction, ethics, life philosophy value, etc, In the modern era, Javanese is degradated.The degradation of the Javanese is signed by the less applicatjon of polite Javanese attitudein the behavior of life and spell.

Language is a prace where we improve the curture that contains riterature and art.The existence of ranguage affects the riterature, art, curture. The Javanese is a rocarlanguage that majority is used for Javanese that rnigrate very widely to the part ot Indonesiaaid abroad roday the vision of Javanese society is changed. The ravanese becomesarchaic, unique, and unwell known because of no improving for industrial technology. It isthe situation of the youths that doesn,t realize about this situation meanwhile the youthsmobilizes of Javanese languaqe in the future.

The youtht language life style is influenced by family, school,neighborhood. The school students are influenced by the governmentJavanese, lavanese in the society is influenced by the living of family.phenomenons, we need the enforcernent of Javanese values.

and the society

policy in treating

Based on these

B' The enforcement of cultural Javanese valueculture contains thought, dct, and human-made that man study for it. The curture is

formed into idea, behavjor, and human-made. The form of cuJtural is bound into culturalelements. The elements of culture are language. Culture contains unique values thatdescribed into adaptive, integrated, changeabre, force, and studied. Because of these

tap-nat and Canterelc.e on t.aoi;;J .ui;i-,d-p;.**1;;.o t oYograkarra ftay 29, 20lO 304

characters, culture and language become very strong and contrary with it, that caused by itsflexibility.

Because of culture is very flexible, we need to find way or strategy to enhance theculture, The strategy is the enhancement of lavanese cultural value. The enforcement ofJavanese culturalvalue can through family and society,

C. The enforcement of cultural Javanese value in the societyBased on the dala of nm jar/it Bapeda proplnsi DIy(2005) shows us that

enforcement of Javanese cultural can be done as follows:

1, The daily practicing Javanese in the society

The using of language for children is taught jn the farnily neighborhood firsfly,Language that is taught in the family is called mother tangue, This language is

practiced to comrnunicate in the family and the playground. Therefore, we need

effort so that the enforcement of Javanese language to be communication way forJavanese society.

2. The daily practicing Javanese for students

Based on the data of Jarlit Bapeda (2005:32) shows us that the language is used

among students to communicate in DIy is 44olo for mixed Javanese,36olo in..jawangoko",13% in indonsian, 4olo in combination "jawa ngoko and jawa krorno,,, 2yo in

Engiish,and 1% in "jawa karma". It is important to practice among students so thatthis language become improves for youths.

3.The application of _lavanese cultural value through teachers attitude

As a figure that rolling in the school, teachers have to use Javanese to communicate

to the other teachers oT students. The teachers should behave properly and dress

that suit with Javanese culture,

4.The utilization of modern media for enforcement Javanese cultural value

The media can be a multimedia services is purposed to give information for thechildren and the youths so that they have same perception.

5, The daily practicing Javanese language for Royal family (keluarga kraton)

Yogyakarta palace still considers as the center of Javanese culture. The development

of Javanese culture comes frorn yogyakarta palace (kraton),so the society always findreference that base on the royal habits and old texts, Therefore, the royai culture ofpracticing Javanese entirely can be stimulat on and idol for society.

6. Javanese Day plan

lnternational Canference On Traditianal Cutture And',Rancaoe; Aiirdial1Yagyakarta, l,lay 29, 2010

30s

It is a symbol of the existence Javanese and Javanese culture, truly way of keeping

Javanese in the society.the local authority of yogyakarta has applied for one day

be'bdhasa Jawa dan beroudaya Jar,!a".

7 The daily practicing Javanese for religion ceremony ..khutbah Jumat,,and ,.khutbah

Gereja"

This method is very strategic to improve Javanese in the society. 1n the freld,

Javanese entirely is used in "khutbah Gereja.', it rneans aln]ost Indonesian isn,t used.

The application of good attitude (ungah-un9uh) is adequare,

8. The daily practicing Javanese for Javanese serninar or Java.jese work_shcp

The use of prelude speech in the scientific Javanese seminar shows us strongly theexistence of Javanese culture in the society. It is proofed that there is ii,rpro',ementon the scientific forurn that use Javanese, But there is only some academicals

Javanese do it.

9. The utiiizatjon of the Javanese cultural value by traditional artTraditiondl art such as "ketoprak',, ',wayang,,, "dance,,, at.rd ,,karawiran,, contalnsprestigioi.rs value that can be interpreted explicifly and implicitly in the ljfe. So, theutilization of the Javanese cultural value by traditional art can teach the artists andvieweTs.

10 The application Javanese cultural value by Javanese pl,ilosophy culture teaching

The Javanese philosophy value is mentioned on the texts, Javanese literature or local

wisdom. Local wisdom consists of traditional proverbs, traditional knowledge system,great teaching, Javanese chant, that is created by ancestor to get vary purposes.

11, The application Javanese cultural value by train, course, and Javanese skillful

culture

To improving ihe Javanese the government need to held trains and course to tneteachers and public figures in order to be skillful in lavanese.

12. The enhancement of"Dinas Kebudayaan', and stakeholdeis

Dinas Kebudayaan need to plan some programs that correlated with the utilization ofJavanese. The programs should base on the necessity and by the adequately

foundrnq.

D. The application of Javanese cultural value by family

Internatianal Conference On Traditianal Cutturc And '. Rancaae,' Awad 2b1AYogyakafta, May 29,2010

306

Family is the smallest part of society. By the family, we can decent and teach

the variety of cultural values. Good behavior is an important point that must be

applied in a family.

"Tatakrama" can be taught through habitual activities, family regulations/ advice

from the parents, the way how to face older person, and the way how to face the

younger persons. The Javanese usually teaches about "Tatakrama" since early,

According to Bapeda research (2005:80) the application of Javanese cultural values

can be done as followsi

1) Respecting the Parents

One of acts that show respecting the parents in a family is giving chance firstly to the

parent's necessity. Parents are the priority. Today, many of youths who ignore

pa rents' necessity. It is caused by the doctrine of democracy and individualist act of

the youths.

2) Obeying the comrnand

In the past a Javanese child would obey the parent as soon as possible, and it is

contrary with today, some ignore the command. It is cased by the over doctrine of

democracy so that a child should not have the obligation to respect the parents or

obey the parents' comrnand.

3) Doing the advice

The youths sometimes disobey parent's advice; rnoreover the advice is too much.

Because of the modernization of information that grows very fast, the youths absorb

quickly and the parents absorbs slowly. It influences the youths thinks that their

parents are old fashion, and neednl obey the parents anymore,

4) Behaving respect

A child seems not respect to the parents or the older, when they talk rudely')awa

Ngoko" to the parents. This situation causes the child talking rudely to the parents

even over talking. It is not only talking politely but also behaving respect to show to

be respect to the parents.

5) Applying the iavanese cultural value by talking according to the custom

Applying the Javanese cultural value especially "Tatakrama" of talking to the older

person/ it is used to use word that suit to the person talking to, The old person talks

to the younger using "karma Ngoko( lower level )", ln contrary, the younger person

talks to the older using "Kramalngil( higer level)". According to Jadit Bapeda,

(47,3o/a) \ogyakatta society talks in "karma inggil" to respect the older person in the

Internatianal Conference An TraditionalCulture And "Rancaae" Award 201AYaqyakarta, May 29, 2010

307

family. Besides "krama "is used, (25,7%)they used "krama inggil", ( Jarlit Bapeda

DIY,2005 rB6)

By the degree of Javanese pronounce ,it signs with whom they talk to. A chiid

who understands the "tatakrama"will not use "karma ngoko" to the older,

If a ones talks use "karma Ngoko" to the older ,ones will call it impolite. Ideally, a

Javanese child knows about "tatakrama" to communicate.

Based on the Jarlit Bapeda (2005;87) shows us that there is 4070 society in

Sleman frequenly use "krama inggil",The responses use Javanese and Indonesian. It

signs that there is degradation of using Javanese. Javanese used to be rnother

tongue, but is replaced by Indonesian today, Some people use Indonesian jn the

family because of unconfidently to use Javanese. It's caused of misunderstanding the

Lsing of "Krama inggrl" or called old rashion.

The replacement of Javanese language into Indonesian is clearly seen in the

new family in Sleman. To talk to the family members, some prefer to mixed language

that is Javanese language and Indonesian. Some new family stay in private residence

then they use lndonesian, so lavanese -lndonesian is common to used. Based on the

Jarlit Bapeda (2005;88) mentioned that some still use "Tatakrama" in talking to the

older. The reason is to create warmly and friendly. Families that use Indonesian to

cornrnunicate/ their children can't speak Javanese well. Children of these family only

recognize "kromo ngoko"fbut they still understand "kromo Inggil" at least as a

passive listeners.

E. The application of Javanese cultural value with habitually etiquette and

behaving polite to the other person

The Etiquette here is that means how ones sit on a chair, If there is a youngster who

sits on the chair meanwhile an older person sits on the floor, the youngster will

consider having no etiquette,

The youngsters shouid give chance to the older have a sit if the space is not

provlded, Lately, the habitual in Javanese such above has changed and has no

attention. Based on the Jarlit Bapeda (2005;96) some Yogyakarta society has no

habitual way of sit anymore according to Javanese culture, The treatment way of

sittjng in thb farnily environment considers the same, There is no different and parent

prlorii]/. Based on the ddta there is 78, 7Vo responses even 6.7010 from the responses

^ attention to the way of sitting according to Javanese etiquette and Javanese

308anference An Traditional Culture And "Rancage" Award 2010ay 29,2410

cuJture. 1070 of the responses declare that still need to keep of etiquete even theysit among the family. 2,7o/o of the responses declare they will prior the old person tosit if there is no space. Based on the research above, it is impotant to apply againhabitual cultural value of respecting the parents on the way of sitting. It will beimpolite in the Javanese culture if an older person sit on ground meanwhile theyoungster sit cross-legged on the chair. A child that is taught to respect the oldperson with awareness of attitude, it will let the old person to have a sit when in thepublic transportation.

The application culture value by habitual of having meal and drink in thefamily need to pay attention, Famiry members have mear and drink in the mear tirnepolitely. The youngsters usually let the older person to take the meal firstly and keepthe attitude. On the other hand, eating calmly and voiceless and using eatinq utensilvoiceless shows us etiquette that should be accornplished.

The habitual etiquette of dressing, it is important to apply the Javanesecultural value in the farnily. There is a Javanese proverb "ajlnlng raga gumantunqsaka busana" lhat means our dignity depends on what we wear, Dressing in

Javanese culture has certainty that very universal and casual. The certainty ofdressing is suited with interest and condition of the program that will be attended bypaying attention the etiquette, closed aurat, and tidy. Sorne one who wants to attendthe meting and "arisan,,the dress js different who go party.

The attitude and way of walking in front of old person is suggested to thefamily member especially the kjd. One ting that must be done correlatinq withetiquette of walking is bowing in front of the old person or saying ,,permisi,,

whilebowing or just saying "permisi,,. So, this habitual act will effect to the youngsters whohas etiquette in front of the old person.

F, closing

As a hjstoric language from ancient Javanese, this language needs strategy and its teaching.It is correlated with the lavanese in the future, Besides it needs enhancement of Javanesecultural value, it will enhance the Javanese language teaching. The enhancement ofJavanese cultural value can be done by applying the Javanese cultural value in the societyand family, If the Javanese culture is tough and alive in the society, the Javanese wifl beexist and improving. Therefore, the Javanese teaching and enhancement of Javanesecultural values can not be separated.

In ternatt a na t canfe re nce o n rra a itioni t ciEJEAiTrpii$i;iiiajillYogyakarta, l"tay 29, 201 A

309