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 13th). 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. 

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]

Yogyakarta, February 20, 2026 – The Campus Mosque of Universitas Gadjah Mada (UGM) held a public lecture featuring Panut Mulyono, Rector of UGM for the 2017–2022 period, Professor of Chemical Engineering at the Faculty of Engineering UGM, and Chair of the Forum of Indonesian Rectors (2021–2022). In his lecture, Prof. Panut addressed the role of Natural Resources (SDA) and Human Resources (SDM) as fundamental capital for national development.

In his presentation, he emphasized that Indonesia is a nation blessed with a large population and abundant natural resources. However, these advantages must be managed properly through the development of high-quality human resources.

“With strong nationalism and a solid work ethic, we can achieve rapid progress,” he stated. He stressed that excellent human resources can only be produced through quality education.

Prof. Panut also highlighted the importance of learning from prominent national education figures such as Ki Hajar Dewantara, who laid the foundation of Indonesia’s educational philosophy. He further quoted Nelson Mandela, who once said that education is the most powerful weapon to change the world.

According to him, education plays a strategic role in determining a nation’s progress and independence. A country with a weak education system will struggle to advance and may even decline. Conversely, quality education serves as a tool to accelerate national progress, particularly in mastering science and technology and enhancing global competitiveness.

From an Islamic perspective, Prof. Panut connected the importance of education with Qur’anic teachings, particularly Surah Al-‘Alaq (1–5), which emphasizes the command to read and seek knowledge as part of worship to Allah SWT. He also referred to Surah Al-Mujadilah verse 11, which highlights the virtue of those who pursue knowledge.

Furthermore, he underlined the crucial role of higher education institutions in continuously improving and innovating within the higher education sector to achieve national independence more swiftly. Universities are expected not only to serve as centers of learning but also to generate tangible impacts in addressing socio-economic challenges, fostering inclusive innovation, and contributing more significantly to sustainable development.

This study aligns with the Sustainable Development Goals (SDGs), particularly SDG 4 (Quality Education), which promotes inclusive and equitable quality education; SDG 8 (Decent Work and Economic Growth), through the enhancement of human resource quality and work ethic; and SDG 9 (Industry, Innovation, and Infrastructure), by strengthening the mastery of science and technology to drive national advancement.

Through this forum, the UGM Campus Mosque serves not only as a spiritual space but also as an intellectual platform that fosters strategic ideas for Indonesia’s progress toward becoming an independent and globally competitive nation.

[Public Relation of FIB UGM, Alma Syahwalani]