Javanese has often been associated with the regions of Yogyakarta and Surakarta, which are known as the centers of Javanese culture. In addition, people are also familiar with the straightforward East Javanese dialect or the Banyumasan dialect, which is often considered unique by other Javanese speakers. However, not many people realize that Javanese is also alive and thriving outside these main areas, namely in Banten Province, at the western tip of Java Island. In this region, a language variation known as the Banten dialect of Javanese has developed.

In his classification of Javanese dialects, Ras (1994) divides Javanese into three major groups, namely the western, central, and eastern Javanese dialects. The Banten Javanese dialect (BJDB) belongs to the western Javanese dialect group and is often referred to as Serang Javanese or Jaseng, because most of its speakers are located in the city of Serang and Serang Regency (Rohbiah & Mu'awwanah, 2021).

There are several sources that mention different areas of BJDB usage. Research by Danasasmita and Pronggodigdo states that this dialect is used in the former Banten Residency, which includes the regencies of Serang, Pandeglang, and Lebak. Meanwhile, the West Java Provincial Tourism Office also includes the Tangerang area as a region where speakers of this dialect are found (Iskandarwassid, Mulyana, Hudari, et al., 1985). Geographically, the existence of this language is quite unique because it is located between several other language communities, namely Betawi speakers in the Jakarta area, Sundanese speakers in southern Banten, and Lampung speakers across the Sunda Strait (Rohbiah & Mu'awwanah, 2020).

The Influence of History on Dialect Development

The emergence of the Javanese language in Banten cannot be separated from the long historical process of the region. In the early 16th century, the Banten region was still under the rule of the Sunda Kingdom. This situation changed after the Sunda-Portuguese Treaty in 1522. The treaty sparked a conflict that led to the conquest of the Port of Banten in 1526 and Sunda Kelapa in 1527 by the armies of Demak and Cirebon (Iskandarwassid, Mulyana, Hudari, et al., 1985).

After the conquest, Banten was led by Syarif Hidayatullah, who came from Cirebon. However, politically, Banten was actually controlled by the Sultan of Demak. Under the leadership of Syarif Hidayatullah, Banten developed into an Islamic kingdom that was active in the trade and transportation network for Javanese and Islamic traders (Iskandarwassid, Mulyana, Hudari, et al., 1985). Patmadiwiria (1977) added that the settlement of Banten's conquering soldiers from Java also brought with it the Javanese language and culture. Therefore, it can be understood that the Demak and Cirebon Sultanates were the cause or origin of the emergence of the Banten dialect.

The influence of Javanese culture also grew stronger in the 17th century when the Mataram Sultanate expanded its influence to West Java. The spread of Javanese culture at that time occurred not only among the elite, but also among the lower classes (Iskandarwassid, Mulyana, Hudari, et al., 1985).

In addition to historical factors, geographical conditions also shaped the development of BJDB. The existence of the Port of Merak, which served as a connecting route between Java and Sumatra, enabled intensive interaction with the Lampung community. This interaction gave rise to communities of Lampung language speakers in several coastal areas of Banten, such as in the Anyer District. This cultural contact then influenced the vocabulary of the Banten dialect of Javanese (Rohbiah & Mu'awwanah, 2021).

Unique Pronunciation

As a dialect, BJDB has distinctive characteristics, especially in terms of pronunciation and vocabulary. One of the most prominent unique features is the variation in the pronunciation of the phoneme /a/. In a study conducted by Iskandarwassid, Mulyana, Hudari, et al. (1985), it is mentioned that this sound has three different pronunciations, depending on the region of the speaker.

In the areas of Serang City, Cilegon, and the surrounding regions, the phoneme /a/ is often pronounced closer to the sound [ɤ], which is similar to the sound “eu” in Sundanese (Patmadiwiria, 1977; Iskandarwassid, Mulyana, Hudari, et al., 1985). Meanwhile, in the suburbs of Serang, such as Barugbug, Pagelaran, Cikande, and Kragilan, the phoneme /a/ is still pronounced as [a]. In some areas, such as Rancasawah and parts of Cilegon, the phoneme /a/ is pronounced as [ɔ] (Iskandarwassid, Mulyana, Hudari, et al., 1985).

Variations in the sound of the phoneme /a/ occur in several circumstances, including the following (Karia, 1914; Iskandarwassid Mulyana, Hudari, et al., 1985):

1. The phoneme /a/ in open syllables will produce variations in sound. Examples: sira [sirɤ], ora [orɤ], and kula [kulɤ].
2. Specifically in the Serang City area and its surroundings, /a/ can be pronounced [ɤ] in one-syllable words, such as mah [mɤh]. However, other one-syllable words such as lah, la, and tah are still pronounced [a].
3. If /a/ is located in a word with an open syllable, then followed by a suffix, /a/ is pronounced as /a/. Examples: sira [sirɤ] becomes sirane [siranI] and apa [apɤ] becomes apane [apanI].

Distinct Vocabulary

In addition to pronunciation, BJDB also has a number of words that differ from the standard Javanese language used in Yogyakarta and Surakarta. Here are five examples and their pronunciations based on and adapted from Karia (1914), Iskandarwassid, Mulyana, Hudari, et al. (1985), Poerwadarminta (1939), Sulistyowati (2015), and Patmadiwiria (1977):

1. kastelâ or kêstelâ ‘papaya’, which in standard Javanese is called kates
2. sirâ ‘you’, which in standard Javanese is called kowe
3. kepremen ‘how’, which in standard Javanese to kepiye
4. ayun ‘want’, which in standard Javanese is called arep
5. ning ‘if’, which in standard Javanese is called yen
6. derbe ‘have’, which in standard Javanese is called duwe
7. linggar ‘go’, which in standard Javanese to lungå

These vocabulary differences show that BJDB has unique lexical developments and is not completely identical to standard Javanese.

*For convenience, the author provides special symbols for <a>, which is pronounced [a], <å>, which is pronounced [ɔ], and <â>, which is pronounced [ɤ].

Language Contact Results

The uniqueness of BJDB is also reflected in the large number of words resulting from contact with other languages. Sundanese, Betawi, Malay, and Lampung languages have also influenced the vocabulary of this dialect. Based on Rohbiah & Mu'awwanah (2021), the following are examples of the influence of each of these languages.

1. From Sundanese, for example, the words kolot, meaning ‘old’, and beuleum, meaning ‘to burn’, are used by BJDB speakers in Binong Village, Pamarayan District, instead of the words tuâ and ngobong in BJDB.
2. From the Betawi language, there are the words engkong, which means ‘grandfather’, and betot, which means ‘to pull’, which are used by BJDB speakers in Pedaleman Village, Tanara District, instead of using the words ende lanang and narik in BJDB.
3. The influence of the Malay language can be seen in the use of the word laki to refer to ‘husband’ by BJDB speakers in Kampung Baru & Binong Villages, Pamarayan District, Pontang & Wanayasa Villages, Pontang District, Tanara & Pedaleman Villages, Tanara District, and Anyar & Cikoneng Villages, Anyar District, instead of using the words rayat lanang in BJDB.
4. The influence of the Lampung language is evident in the words eppak, which means ‘four’, and duwai, which means ‘lake’, used by BJDB speakers in Anyar Village, Anyar District, instead of using the words papat and danau in BJDB.

This phenomenon of absorption usually occurs in areas that have a high intensity of cultural contact with certain language communities.

Bibliography

Iskandarwassid; Mulyana, Y.; Hudari, A; Sjarif, T.K.S. (1985). Struktur Bahasa Jawa Dialek Banten. Jakarta: Departemen Pendidikan dan Kebudayaan.

Karia, M. M. D. (1914). Dialect Djawa Banten. Batavia: G Kolff & Co.

Patmadiwiria, M. (1977). Kamus Dialek Jawa Banten-Indonesia. Jakarta: Departemen Pendidikan dan Kebudayaan.

Poerwadarminta, W.J.S. (1939). Baoesastra Jawa. Batavia: J.B. Wolters’ Uitgevers-Maatschappij N. V. Groningen.

Ras, J.J. (1994). Inleiding tot het Modern Javaans. Leiden: KITLV.

Rohiah, T.S., & Mu’awwanah, U. (2020). Inovasi Leksikal Bahasa Jawa Banten di Perbatasan Kabupaten Serang Provinsi Banten: Kajian Geografis – Linguistik. Serang: Media Madani

Sulistyowati. (2018). Kompleksitas dan Fleksibilitas Realisasi Bunyi Vokal Bahasa Jawa. Mutiara dalam Sastra Jawa Edisi 4, 4(3), 29-45.

List of Figures

Akbar. (2025, October 13^th). Keraton Kaibon, Jejak Kejayaan Kesultanan Banten di Kota Serang [Picture]. Serangkota.go.id. https://serangkota.go.id/detailpost/keraton-kaibon-jejak-kejayaan-kesultanan-banten-di-kota-serang.

Author: Haryo Untoro
Editor: Haryo Untoro & Nurul Fajri Rahmani
Thumbnail Maker: Nurul Fajri Rahmani

Graduating in 3.5 years is no longer impossible for students. This is proven by three students from the Javanese Language, Literature, and Culture Program at UGM, namely Yasmin Nabiha Sahda, Pesdhi Sekar Hayumay, and Hanundita Salma. The three students officially graduated on Wednesday, February 25, 2026, after completing their education in only seven semesters.

During an interview on Friday, February 27, 2026, the three shared tips on how students can complete their thesis and graduate quickly. Yasmin Nabiha Sahda (Yasmin) advised students to finalize their research topic by the sixth semester. According to her, this strategy is very effective so that students can immediately focus on studying the literature and developing a research framework without wasting time during the thesis writing process.

In addition to early preparation, interest and time management also greatly influence the thesis writing process. Pesdhi Sekar Hayumay (Pesdhi) emphasized that choosing a research topic that suits one's abilities and personal interests will make the research process run more smoothly. She also added that setting clear work targets and mastering relevant theories can help students stay focused during the research process.

Meanwhile, Hanundita Salma (Hanun) said that a thesis that seems difficult should be broken down into several small stages so that the work feels more focused. Hanundita also highlighted the importance of a supportive group of friends and active communication with lecturers as discussion partners to speed up the process of completing the final assignment.

In addition, these three graduates also shared messages for their fellow students who are still struggling. Yasmin encouraged them to truly use their time in college to enrich themselves with a deep understanding of Javanese literature. Meanwhile, Pesdhi and Hanun agreed that the key to completing a final project is not speed alone, but perseverance in tackling the thesis without losing the joy of the process.

Their experiences demonstrate that a thesis can be completed gradually with proper planning. Through these tips and experiences, it is hoped that they can serve as a reference and inspire students who are planning and completing their thesis projects.

Author                        : Haryo Untoro
Editor                         : Haryo Untoro & Nanda Nursa Alya
Thumbnail Maker    : Haryo Untoro

 The most popular are the ngoko and krama levels of speech. However, within the Javanese royal court, a specific language variety developed, used by courtiers within the palace: Basa Kedhaton and Basa Bagongan. What is Basa Kedhaton or Basa Bagongan?

Termically, basa means 'language,' while kedhaton refers to 'palace' or 'kingdom.' Basa Kedhaton or Basa Bagongan itself is used by the sentana (relatives of the king) and courtiers when attending the king, such as the Sultan or Sunan, as well as Pangeran Adipati Anom (crown prince) in the palace (Padmosoekotjo, 1953:16). The term used in the Surakarta Kasunanan Palace is Basa Kedhaton, while in the Yogyakarta Sultanate Palace it is known as Basa Bagongan (Padmosoekotjo, 1953).

The Serat Purwa Ukara manuscript records the use of Basa Bagongan as early as the reign of Hamengkubuwana (HB) I. However, its use was banned during the reign of HB V due to its perceived disapproval, before finally being reinstated by HB VI (Setyowijaya, 2015:61–63).

The term "Bagongan" itself is often associated with the character Bagong in the Yogyakarta puppet tradition. This character is known for his straightforward, matter-of-fact manner and lack of refinement in speech. This character is considered to represent the "half-middle" nature of Basa Bagongan, not as refined as krama, but still polite and well-intentioned (Padmosoekotjo, 1953:89). Meanwhile, the Serat Purwa Ukara manuscript explains that the term "Bagongan" was coined by Sri Sultan himself. This term is synonymous with pegoan, meaning "unusual Javanese language or a deviation from custom" (Setyowijaya, 2015:62–63).

The uniqueness of Basa Kedhaton and Basa Bagongan can be seen in their linguistic forms, namely their special terms, grammatical structures, and the use of literary forms with the addition of affixes typical of Kawi or Old Javanese literary varieties (Padmosoekotjo, 1953; Setyowijaya, 2015; and Poedjosoedarmo & Laginem, 2014).

The most prominent characteristic of Basa Kedhaton is its use of first-person pronouns (I) and second-person pronouns (you). The pronoun forms in Kasunanan Surakata are differentiated according to position: mara ‘I’ and para ‘you’ are used by putra sentana ‘children of palace officials’, manira ‘I’ and pakenira ‘you’ for retainer, kula ‘I’ and jengandika ‘you’ for panèwu ‘sub-district head’ and mantri ‘village head’, and robaja ‘I’ and pantèn ‘you’ for poet. Meanwhile, in Yogyakarta only the pair manira ‘I’ and pakenira ‘you’ are known (Padmosoekotjo, 1953:16).

In addition, there are a number of other distinctive vocabulary items. Poedjosoedarmo and Laginem (2014) noted that there are approximately 40 specific vocabulary items in Basa Kedhaton and 11 specific vocabulary items in Basa Bagongan. Some of these include:

• enggèh 'yes'
• wènten 'there is’
• wikana 'don't know'
• sumitra 'lion'.

Furthermore, this variety often utilizes literary nuances or Kawi affixes, for example, kakersake 'wanted', mangangge 'wear', sinerat 'written', and lumebet 'enter'.

Grammatically, there are differences between the grammatical structures of Basa Kedhaton from Surakarta and Basa Bagongan from Yogyakarta. Basa Kedhaton from Surakarta still uses krama sentence structure. Based on this, the prefixes and suffixes used remain variations of krama, namely the passive prefix {dipun-} and the suffix {-aken}.

This situation differs from the structure of Basa Bagongan, which exhibits a mixture of krama and ngoko in a single form. An example found in Serat Purwa Ukara is as follows:

Rawuhé Kanjeng Tuwan Panes, wènten ing negari Ngayugya minangka kumissarising gupermèn…
‘The arrival of Kanjeng Tuwan Panes, in Negari Yogyakarta as commissioner of gupermen…’.

In this case, the word rawuhé is derived from the root word rawuh 'to come' (krama inggil) to which the suffix {-é} (ngoko) is attached. This phenomenon demonstrates the blending of speech levels within a single word (Setyowijaya, 2015:57).

Furthermore, another difference is the usage of Basa Kedhaton and Basa Bagongan. Basa Kedhaton is not intended to create a sense of equality between speakers (Poedjosoedarmo & Laginem, 2014:21–22). Poedjosoedarmo & Laginem (2014:22) explain that there are several different levels, such as:

• Manungkara, used by nobles, such as His Majesty the King and the Prince's Treasurer
• Mangungkak basa, used by high-ranking courtiers to address one another
• Angagok wicara, used by high-ranking nobles to address those of lower rank.

This contrasts with Basa Bagongan in Yogyakarta, which still conveys respect while maintaining equality between speakers and interlocutors (Poedjosoedarmo & Laginem, 2014:10).

The function of Basa Bagongan extends beyond oral communication within the palace. This Javanese language variation is also found in written communication and correspondence. Apart from that, Basa Bagongan is also used in traditional palace ceremonies, specifically when the leader of the soldiers is ordered to deliver the gunungan in the Grebeg traditional procession (Setyowijaya, 2015:63-66).

Both Basa Kedhaton and Basa Bagongan have their own distinctive characteristics. Despite being a priceless cultural treasure, Basa Bagongan is becoming increasingly rare. Setyowijaya (2015:66–67) notes that active speakers are generally courtiers over 60 years old. The younger generation of the palace tends to use only ngoko and krama. Regeneration from outside the palace environment and the perceived impoliteness of using it to high-ranking officials have contributed to its rare use.

Bibliography

Padmosoekotjo, S. (1953). Ngéngréngan Kasusastran Djawa. Jogyakarta: Hien Hoo Sing

Poedjosoedarmo, S., dan Laginem. (2014). Bahasa Bagongan. Yogyakarta: Kementerian Pendidikan dan Kebudayaan, Badan Pengembangan dan Pembinaan Bahasa, Balai Bahasa Provinsi Daerah Istimewa Yogyakarta.

Setyowijaya, A. (2015). Teks Basa Bagongan dalam Naskah Sêrat Purwa Ukara: Suntinga Teks, Terjemahan, dan Deskripsi Kebahasaan. Skripsi. Yogyakarta: Universitas Gadjah Mada.

List of Figures

Verkaik, A. (t.t.). Abdi Dalem – Yogya [Gambar]. Pinterest. https://pin.it/5XmXoVqln

Widya. (t.t.). Keraton Kasunan Surakarta Hadiningrat / Surakarta Hadiningrat Royal Palace. Solo, Java [Gambar]. Pinterest.  https://pin.it/5Wm9RNcqm.

Wirasandjaya, F.R. (2019, 16 Agustus). Spiritualisme Masyarakat Jawa [Gambar]. Kompasiana.com. https://www.kompasiana.com/frwirasandjaya/5d56c9ff097f3675ad5e5bd4/spiritualisme-masyarakat-jawa.

Author: Haryo Untoro

Editor: Haryo Untoro

Thumbnail Maker: Nurul Fajri Rahmani

Good news comes from the Javanese Language, Literature, and Culture Study Program, Faculty of Cultural Sciences, Universitas Gadjah Mada. Three students from the program successfully completed their undergraduate studies in 3.5 years or seven semesters, faster than the usual study period of four years or eight semesters. The three students are Yasmin Nabiha Sahda, Hanundita Salma, and Pesdhi Sekar Hayumay. They participated in the graduation ceremony for Period II of the 2025/2026 Academic Year, which was held on Wednesday, February 25, 2026.

The topics of their final projects were related to various aspects of Javanese language, literature, and culture. Yasmin Nabiha Sahda researched the folklore of Putri Ayu Limbasari as part of her oral literature study. Hanundita Salma examined the language used by fishermen in the Cilacap region, which shows the dynamics of language use in coastal communities. Meanwhile, Pesdhi Sekar Hayumay researched the toponymy of hamlets in Kapanewon Samigaluh, located in the Kulon Progo region, highlighting aspects of place naming from a local cultural and historical perspective.

Through dedication and commitment to completing their research, the three students were able to successfully complete their theses in a relatively short period of time. This achievement is expected to inspire and motivate other students, especially those in the Javanese Language, Literature, and Culture Study Program, to continue to excel and plan their studies well so that they can complete their education optimally.

Author: Haryo Untoro
Editor: Haryo Untoro

The Student Association of the Department of Javanese Language, Literature, and Culture (HMJ Kamastawa) held a handover ceremony for the 2026/2027 management on Monday (06/23/2026) at Poerbatjaraka Building 203, Faculty of Cultural Sciences, Gadjah Mada University. The event was attended by the HMJ Kamastawa executive board for the 2025/2026 and 2026/2027 periods, as well as faculty representatives from the study program.

Also present at the event were the Head of the Javanese Language, Literature, and Culture Study Program, Dr. Sulistyowati, M.Hum., and the advisor to HMJ Kamastawa, Dr. Rudy Wiratama, S.I.P., M.A. The presence of the study program leaders emphasized the program's support for the continuity of student organizations.

The event began at 4:15 PM and was hosted by Muhammad Bagus Ulinnuha. The series of activities began with the singing of the Indonesian national anthem and the Gadjah Mada hymn.

Opening remarks by Dr. Rudy Wiratama, S.I.P., M.A., as advisor to HMJ Kamastawa

In his speech, Dr. Rudy Wiratama, S.I.P., M.A. emphasized the importance of maintaining achievements in a positive manner and building the widest possible network. He also advised the administrators to always apply the values of guidance, compassion, and nurturing, both with fellow administrators, seniors, and alumni.

Opening remarks by the Head of the Javanese Language, Literature, and Culture Study Program, Dr. Sulistyowati, M.Hum.

Meanwhile, Dr. Sulistyowati, M.Hum. reminded the administrators to remain resilient in facing the dynamics and challenges of the organization. She emphasized the importance of coordination with lecturers and maintaining a balance between achievement, physical and mental health, and harmonious communication within the management.

The main procession of the event consisted of the reading and signing of the minutes by the Chair of HMJ for the 2025/2026 period, Dwiyan Teguh Darmawan, followed by the symbolic handover of office by the Head of the Study Program. Next, the inauguration script was read by Dr. Rudy Wiratama, S.I.P., M.A., and the oath of office was led by the Chair of HMJ for the 2026/2027 period, Wreksi Awinanggya Pinandhita.

Handover of positions to the Kamastawa HMJ management

The event then continued with a symbolic handover of positions to the Kamastawa HMJ management, a message and impressions from the 2025/2026 HMJ period, and a speech from the Chair of the 2026/2027 HMJ period. The series of activities was closed with a group photo session to capture the moment of togetherness.

The handover ceremony for the Kamastawa Student Association for the 2026/2027 period is an important moment for the new board to continue and improve the quality of the organization. It is hoped that the new board will be able to implement flagship programs optimally. Thus, HMJ Kamastawa can continue to play an active role, making positive contributions to nguri-uri ‘preserving’ and ngurip-urip ‘revitalizing’ Javanese culture, as well as maintaining the good reputation of the Javanese Language, Literature, and Culture Study Program. Congratulations and success to the HMJ Kamastawa management for the 2026/2027 period.

Dr. Arsanti Wulandari, M.Hum., lecturer in the Javanese Language, Literature, and Culture Study Program in the field of Philology, was one of the speakers at the Focus Group Discussion (FGD) entitled “Islam in Javanese Babad: Efforts to Revitalize Mataraman Islam”. The event was organized by PPM Aswaja Nusantara in the PPM Aswaja Nusantara Mlangi Hall on Friday (February 6, 2026) from 1:30 p.m. to 4:30 p.m.

In her presentation, Dr. Arsanti Wulandari, M.Hum. explained the connection between literary works, particularly Babad Ngayogyakarta, and the development and existence of Islam in the Yogyakarta Palace. She explained that Babad Ngayogyakarta was written during the reign of Sri Sultan Hamengkubuwana (HB) V and was transcribed again during the reign of HB VII. The manuscript was written in Javanese script and contains expressions of Islamic teachings that developed within the Yogyakarta Palace.

The chronicle covers the period of HB IV-V, starting from the childhood of HB IV until the coronation of HB V. During this period, Prince Diponegoro is also described as the guardian of HB IV until the outbreak of the Diponegoro war. Prince Diponegoro is also described as a figure who upheld Islamic teachings and revived them in the life of the Yogyakarta Sultanate.

One example cited was Prince Diponegoro's role in providing Islamic education to Hamengkubuwana IV. This education included the obligation to study the Qur'an, understand fiqh, and instill values of struggle. Dr. Arsanti Wulandari, M.Hum. also explained that Diponegoro's concept of struggle was reflected in the war against colonialism, which was based on the spirit of upholding Islamic teachings, including the call of sabilullah as a motivator for the troops.

Through a study of the literary work Babad Ngayogyakarta, various important information can be found, ranging from historical facts, literary forms, to information about the existence of Islam in Java. He described the existence of Islam at that time in three (3) words, namely manjing ‘enter’, ajur ‘melt’, and ajer ‘walk together’.

Information related to literature and history of the past can be found in various manuscripts. In this case, philology plays an important role in uncovering the information contained in ancient manuscripts so that it can be understood and utilized by today's society. In addition, philological studies are also part of efforts to preserve and protect regional languages, literature, and cultures in Indonesia.

This FGD activity is in line with the Sustainable Development Goals (SDGs), particularly point 4 on quality education, point 11 on sustainable cities and communities, and point 17 on partnerships to achieve development goals.

Javanese script is one of the traditional writing systems in Indonesia that is still known and used today. This script is classified as an abugida or syllabic script and is part of the Kawi script family (Maulana, 2020). Since ancient times, Javanese script has played an important role in documenting various knowledge, cultural values, and literary works recorded in Javanese manuscripts.

Technological developments and globalization have had a significant impact on patterns of communication within society. The increasingly dominant use of the Latin alphabet, particularly among the younger generation, has led to the Javanese script and other regional scripts being marginalized. The lack of use in everyday life has the potential to result in a decline in the ability to read and write Javanese script among future generations.

This situation calls for revitalization efforts that can adapt regional scripts to the changing times. This revitalization is an effort to introduce the script symbolically and encourage its active use today.

One form of Javanese script revitalization that is relevant to technological developments is through the provision of Javanese fonts. Fonts are digital representations of scripts that enable their use on various platforms, such as computers, devices, digital documents, and online media.

The existence of Javanese fonts facilitates the learning and teaching process, as the script can be written, read, and studied in a practical manner. In addition, Javanese fonts also open up opportunities for the use of script as an aesthetic element in graphic design and creative works.

To date, various Javanese fonts are available and accessible through various media. However, in order for their use to be sustainable, both for writing and aesthetic purposes, the use of license-free Javanese fonts is a more appropriate choice.

License-free fonts allow for widespread use without legal barriers or licensing fees. This greatly supports the use of Javanese script by educational institutions, cultural communities, designers, and the general public.

As a form of support for the preservation of Javanese script, in 2020 the Yogyakarta Special Region Cultural Office released a Javanese font developed by Apri Nugroho. There are two types of fonts introduced, namely nyk Ngayogyan and nyk Ngayogyan Jejeg. Both fonts can be downloaded via the following links:

• Fon nyk Ngayogyan

https://aksaradinusantara.com/fonta/nyk-ngayogyan.font

• Fon nyk Ngayogyan Jejeg

https://aksaradinusantara.com/fonta/nyk-ngayogyan-jejeg.font

In addition to providing fonts, the developers also provide installation guidelines, typing instructions, and keyboard layouts. These guidelines are intended to make it easier for users to install and use Javanese fonts correctly and consistently.

The use of Javanese script is also linked to Sustainable Development Goals (SDGs) 4 and 17. In the context of SDG 4 on quality education, the existence of Javanese script supports the provision of inclusive, contextual, and locally-based teaching materials, thereby facilitating the learning process and improving students' cultural literacy. Meanwhile, the achievement of these goals cannot be separated from SDG 17 on partnerships for the goals, because the development and utilization of Javanese phonetic script requires collaboration between the government, academics, technology developers, cultural communities, and the wider community.

Author           : Haryo Untoro

Editor             : Haryo Untoro

Bibliography

Maulana, R. (2020). Aksara-Aksara di Nusatara: Seri Ensiklopedia. Writing Tradition Project

SMAN 1 Bantul held the Saba Tilik 6.0 X Saba Education Fair on Thursday (January 22, 2026). This event aimed to provide motivation and further educational information to students, especially final-year students, so they could gain a broader understanding of the world of higher education and study program options.

Two students from the Javanese Language, Literature, and Culture Study Program, class of 2025 at Universitas Gadjah Mada (UGM), who are also alumni of SMAN 1 Bantul, Nurul Fajri Rahmani and Tri Wulandari, participated as speakers. Their presence allowed them to share their academic experiences and introduce the various study programs at Universitas Gadjah Mada to the students.

In an online interview with Nurul Fajri Rahmani on Friday (January 23, 2026), the material focused on introducing the literary and cultural groups, specifically the Javanese Language, Literature, and Culture Study Program. Fajri also shared his experiences in pursuing higher education through the National Achievement-Based Selection (SNBP) and National Test-Based Selection (SNBT) pathways.

Fajri revealed that the main challenge in the event was students' low interest in the Literature and Culture field. "Therefore, we strive to explain as well as possible the job prospects, academic potential, and the various benefits and interesting experiences that can be gained while studying in the Literature and Culture field," he explained. This explanation is expected to broaden students' horizons and change their perspectives on the study of literature and culture.

For Fajri, participating in the Saba Tilik 6.0 X Saba Education Fair was a truly memorable experience. Besides returning to his alma mater and meeting his classmates, he also had the opportunity to share stories and information about the world of college. He hopes that similar events can continue to be held on an ongoing basis to spark students' interest and enthusiasm in pursuing higher education.

The Saba Tilik 6.0 X Saba Education Fair aligns with the Sustainable Development Goals (SDGs), particularly SDG 4, which focuses on quality education through providing inclusive and equitable access to information on higher education. Providing this information helps students make more conscious and informed educational decisions. More broadly, this activity also intersects with SDG 11 (Sustainable Cities and Human Settlements), namely by increasing literacy and insight in educational communities, which are the foundation for the formation of an informed and sustainable society. The collaboration between secondary schools and universities in this activity also reflects the implementation of SDG 17, namely partnerships to achieve sustainable development goals through synergy between educational institutions.

Author : Haryo Untoro
Editor  : Haryo Untoro

Students of the Javanese Language, Literature, and Culture Study Program, Class of 2025, Faculty of Cultural Sciences, Gadjah Mada University, staged a drama titled Weton Waton on Tuesday (12/16/2025). The performance took place at the Poerbatjaraka Auditorium, FIB UGM, at 6:00 p.m.

This activity was organized as part of the final exam assignment for the Communicative Spoken Javanese Language course taught by Dr. R. Bima Slamet Raharja, S.S., M.A. The performance of Weton Waton was directed by Safa Rahmatul H. as the production manager.

The drama Weton Waton tells the story of a domestic conflict between a husband and wife triggered by financial problems. The root of the problem lies in the husband's decision to quit his job and get involved in cockfighting gambling. The ongoing conflict then prompts the wife's parents to take the matter to a shaman. In the story, the shaman says that the couple's domestic quarrels are caused by an incompatibility in their weton, which is called tiba pegat.

Through this performance, students sought to convey the message that problems should not be automatically attributed to a person's character or nature based on their weton. In addition, this performance also presented knowledge about the concepts of dina, pasaran, and wuku, which are still believed by some Javanese people to be part of their tradition.

Based on an online interview with Yogi Setiyawan on December 28, 2025, the Weton Waton performance was a final exam assignment that required all students enrolled in the course to be directly involved in the performance. The theme of weton was chosen as an effort to highlight the tradition of calculating weton, dina, pasaran, and wuku that has developed in Javanese society.

“In preparing for the Weton Waton performance, our preparations can be said to still have a number of limitations. The challenges faced include script writing, group division, and funding constraints. From this process, we learned that good and open communication between members is very important in a performance,” said Yogi.

Yogi also expressed his pride in being involved in the premiere performance of the 2025 batch of students from the Javanese Language, Literature, and Culture Study Program. He hopes that this activity can be a first step towards producing better works in the future.

The performance of the Weton Waton drama was not only a means of practicing Javanese language skills orally, but also a platform for students to create and apply their language skills in the form of a performance. In line with the teachings of KGPAA Mangkunegara IV in Serat Wedhatama, which states that ngelmu iku kalakone kanthi laku or knowledge must be implemented through practice, this performance is a tangible manifestation of reviving enthusiasm for the Javanese language while honing students' creativity. Through activities such as this, students are expected to continue to preserve and revive Javanese culture through concrete efforts that benefit the community.

Gamasutra ‘Gamelan Mahasiswa Sastra Nusantara’ is a forum for developing the creativity of students in the Javanese Language, Literature, and Culture Study Program, Faculty of Cultural Sciences, Gadjah Mada University (UGM). Operating under the auspices of the Arts Interest and Talent Division of the Student Association (HMJ) of the Javanese Language, Literature, and Culture Student Community (Kamastawa), this community is committed to preserving gamelan music as part of the cultural wealth of the Indonesian archipelago.

Gamasutra's commitment to traditional arts not only serves as a learning tool for students, but also represents cultural identity in the academic environment. Through its ongoing dedication, Gamasutra has consistently served as an ambassador for the Javanese Language, Literature, and Culture Study Program in various official forums and art festivals, both at the faculty and university levels.

Gamasutra's performance at the UGM Faculty of Philosophy Karawitan Festival

Throughout its journey, Gamasutra has participated in a number of strategic and ceremonial events at Gadjah Mada University. These include the Faculty of Philosophy's Karawitan Festival, the groundbreaking ceremony for the new Faculty of Cultural Sciences building, and supporting the inauguration of the organization through the Grand Launching of HMJ KAMASTAWA. Additionally, Gamasutra is actively involved in inter-institutional networking activities through the Sowan Kadang Sastra Jawa UGM x Universitas Indonesia agenda.

Gamasutra's performance at the UGM X UI Javanese Literature gathering

Amidst the challenges of modernity, Gamasutra continues to demonstrate its existence as a preserver of Javanese culture. This is evidenced by the trust given to Gamasutra as the opening and accompanying act for the 2025 Pionir Kampung Budaya (Pioneer Cultural Village) event and the 4th Semeja International Forum (Malay Javanese Seminar). The international forum will be held at Gadjah Mada University in 2025.

Gamasutra's performance at the Semeja international seminar

By combining technical expertise in karawitan art and cultural literacy, Gamasutra is committed to keeping traditional music alive. This effort is part of strengthening the nation's identity so that it remains dynamic, relevant, and can be passed on to future generations.

Gamasutra's work is in line with Sustainable Development Goal (SDG) 4, namely quality education, through its role as a learning space that encourages the development of student competencies in the fields of traditional music, cultural literacy, and the strengthening of scientific identity in the academic environment. In addition, Gamasutra's involvement in various cross-faculty, institutional, and international forum activities, such as the collaboration between UGM and the University of Indonesia and participation in the Semeja IV International Forum, reflects the implementation of SDG 17, namely strengthening partnerships to achieve sustainable development goals. Through these collaborations, Gamasutra not only expands its academic and cultural networks but also contributes to collective efforts to preserve the inclusive and sustainable culture of the Indonesian archipelago.

Author            : Maysa Putri Fatihah & Haryo Untoro
Editor             : Haryo Untoro