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.

 

Author: Haryo Untoro

Editor: Haryo Untoro

Thumbnail Maker: Nurul Fajri Rahmani

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.

Yogyakarta, March 3, 2026  – The Rector of Universitas Gadjah Mada, Ova Emilia, encouraged the emergence of various innovations and new leaps in the development of humanities scholarship during her remarks at the 80th Dies Natalis celebration of the Faculty of Cultural Sciences of Universitas Gadjah Mada (FIB UGM). The eight-decade milestone of the faculty was seen as an important moment to reflect on past achievements while strengthening the contribution of the humanities to the development of civilization.

In her speech, Prof. Ova Emilia expressed pride in the faculty progress report presented by Setiadi. She emphasized that the Dies Natalis celebration is not merely a commemoration of the institution’s age, but also an opportunity to remember the struggles of the founders and predecessors who laid a strong foundation for the development of FIB UGM.

“Eighty years is a mature age, yet at the same time it demands agility to continuously adapt and innovate,” she stated.

According to her, the various achievements attained by FIB UGM demonstrate continuous progress, both nationally and internationally. The academic community, she added, bears the responsibility to continuously produce breakthroughs and new leaps so that the faculty can not only survive but also thrive in facing future challenges.

Since its establishment in 1946, FIB UGM has demonstrated resilience through its ability to adapt and innovate amid changing times. This strength is reflected in the contributions of its alumni as well as numerous scholarly works and innovations that have produced tangible impacts on society.

Prof. Ova Emilia likened FIB UGM to a teak tree that grows stronger as it ages. The older a teak tree becomes, the stronger and higher the quality of its wood. This analogy reflects the maturity and resilience of the faculty in carrying out its role as an institution for humanities education.

She also highlighted several academic achievements attained by the faculty, including international recognition received by its lecturers and the success of several study programs that rank among the top three nationally. These accomplishments, she noted, serve as both pride and motivation to further enhance the quality of education and research.

In addition, the improvement of research performance within the faculty has also drawn attention. Despite relatively limited internal budget allocations, the number of research projects produced remains high due to funding support from various national and international partners. This, she explained, reflects strong public trust in the university.

“The substantial funding obtained from external partners for the implementation of the tridharma activities reflects public trust in the university,” she explained.

She also underscored the strong tradition of community engagement within UGM, which receives broad support from various partners. Every community service initiative carried out by the university, she noted, consistently receives positive responses from stakeholders who wish to contribute.

On this occasion, Prof. Ova Emilia expressed her gratitude to the founders, predecessors, professors, academic community members, educational staff, alumni, and partners who have significantly contributed to building and advancing FIB UGM to its current achievements. She hopes that the values of scholarship and humanity cultivated on campus will continue to grow and contribute positively to national development.

The 80th Dies Natalis celebration of FIB UGM also reflects the faculty’s commitment to supporting the Sustainable Development Goals (SDGs). Strengthening humanities education aligns with SDG 4 (Quality Education) through the development of inclusive and high-quality higher education. Furthermore, research collaborations with various national and international partners support SDG 17 (Partnerships for the Goals), while innovations in research and knowledge development contribute to SDG 9 (Industry, Innovation, and Infrastructure).

Closing her remarks, Prof. Ova Emilia delivered a pantun as an expression of appreciation and hope for the faculty’s future:

Attending a celebration by riding a vehicle,

Wearing a dark red kebaya,

Eight decades mark a time of maturity,

May the Faculty of Cultural Sciences always prosper.

Happy Anniversary, FIB UGM!

[Public Relations of FIB UGM, Alma Syahwalani]

Khabib Anwar, widely known by his digital persona “Rektor Desa” (Village Rector), continues to promote village empowerment through a creative, digital-based approach. He is recognized as a village empowerment practitioner, creative mentor, and local economic mobilizer who focuses on content development and YouTube optimization.

Through the identity of “Rektor Desa,” Khabib carries a vision of bringing educational standards and professionalism to the village level. He believes that villages should not be left behind in the digital transformation, particularly in utilizing social media as a platform for education, promoting local potential, and strengthening community-based economies.

In various sharing sessions, Khabib emphasizes that becoming a beginner YouTuber is not about owning expensive cameras or sophisticated equipment. “It’s not about how expensive your camera is, but how strong your willingness is to start telling stories,” he said. He stressed that the most crucial step is having the courage to begin with whatever tools are available, because consistency in creating content is far more valuable than luxurious equipment.

According to him, digital platforms such as YouTube can serve as strategic spaces for rural communities to showcase local potential, promote MSME products, and share inspiring grassroots stories. With the right content strategy and sustained commitment, villages can build economic independence while expanding their market networks.

Khabib Anwar’s initiatives and ideas are aligned with the Sustainable Development Goals (SDGs), particularly in promoting inclusive and sustainable economic growth (SDG 8) by strengthening the creative capacity of rural communities. The use of digital technology to expand access to information and economic opportunities also supports reducing inequalities (SDG 10) and building sustainable communities (SDG 11). Furthermore, this effort reflects the importance of partnerships and collaboration within the digital ecosystem (SDG 17).

Through consistency and the courage to take the first step, “Rektor Desa” demonstrates that digital transformation can begin in villages, by villages, and for the advancement of villages themselves.

Yogyakarta, February 26, 2026 – Indonesian novelist and sociologist Okky Madasari, Ph.D., delivered a critical reflection titled “The Representation of Marginalized Voices: Who Speaks for Them?” at a public discussion forum in Yogyakarta. In her presentation, she encouraged participants to question who truly speaks on behalf of marginalized communities.

Okky elaborated on various forms of marginalization occurring across different spheres of life, including economic, political, cultural, identity-based, and even global political marginalization. According to her, marginalized groups often face not only limited access to resources but also the loss of space to represent themselves within public discourse.

“Representation that does not stem from empathy and solidarity will continue to exclude and sideline marginalized communities,” she emphasized. She warned that without critical awareness, voices claiming to represent marginalized groups may, in fact, reinforce unequal power relations and perpetuate social exclusion.

In the context of Ramadan, Okky also underscored the importance of social piety. “Ramadan is about social piety. A mosque is not only a place of worship, but also a space for dialogue and critical education,” she stated. She encouraged society to transform religious spaces into arenas for fostering empathy, solidarity, and advocacy for vulnerable groups.

The discussion is closely aligned with the Sustainable Development Goals (SDGs), particularly the commitment to reducing inequalities (SDG 10) by strengthening the participation and representation of vulnerable groups in decision-making processes. Furthermore, the promotion of critical dialogue, social justice, and inclusive public spaces supports the goal of peace, justice, and strong institutions (SDG 16). Efforts to build collective awareness and social solidarity also contribute to the creation of inclusive and sustainable communities, in line with SDG 11.

Through this reflection, Okky Madasari reaffirmed that advocating for marginalized voices is not merely about providing them with speaking space, but about ensuring empathy, solidarity, and structural transformation so that they can become full subjects in social and political life.

[Public Reation of FIB UGM, Alma Syahwalani]

Yogyakarta, February 27, 2026 – Ramadan Fest GIK x Swaragama has brought a unique and vibrant Ramadan atmosphere to the Gelanggang Inovasi dan Kreativitas (GIK) area of Universitas Gadjah Mada (UGM). Initially held from February 18 to March 1, 2026, the event has attracted enthusiastic participation from students and the wider community.

Designed as a creative and collaborative ngabuburit (pre-iftar gathering) space, the festival features a diverse range of MSME (Micro, Small, and Medium Enterprises) tenants offering various culinary delights and products. Among them are Nasi Goreng Berkah, Meowtcha, Bunaaca, and many other local businesses providing iftar meals and trendy snacks. The presence of these tenants not only enlivens the Ramadan atmosphere but also serves as a platform for promoting and empowering local entrepreneurs.

Due to the overwhelming enthusiasm of visitors, the organizers have extended the event until March 8, 2026. This extension provides a wider opportunity for the academic community, including students of the Faculty of Cultural Sciences (FIB) UGM, to enjoy a warm and productive ngabuburit experience at GIK UGM.

The organization of Ramadan Fest is also aligned with the Sustainable Development Goals (SDGs). By supporting local MSMEs, the event contributes to SDG 8 on Decent Work and Economic Growth, promoting inclusive and sustainable economic development. Furthermore, the collaboration between GIK UGM and Swaragama reflects the spirit of partnership highlighted in SDG 17, strengthening the creative and entrepreneurial ecosystem within the university environment. By creating an inclusive and positive social space during Ramadan, the festival also supports SDG 11 on Sustainable Cities and Communities.

Through Ramadan Fest GIK x Swaragama, UGM not only provides an enjoyable iftar gathering space but also fosters collaboration, creativity, and economic empowerment during the meaningful month of Ramadan.

[Public Relation of FIB UGM, Alma Syahwalani]