BANGI, SELANGOR — Three Master’s students in Literary Studies from the Department of Language and Literature, Faculty of Cultural Sciences, Universitas Gadjah Mada (UGM)—Priyo Joko Purnomo, M. Aufal Ghufron, and Maulana Nurul Izza—participated as paper presenters at the 4th International Seminar on Malay Manuscripts (Seminar Antarabangsa Manuskrip Melayu/SEMALU IV) 2026.

At the international seminar, organized by the Malay World Manuscript Research Centre (Pusat Penyelidikan Manuskrip Alam Melayu/PPMAM), Institute of the Malay World and Civilization (Institut Alam dan Tamadun Melayu/ATMA), Universiti Kebangsaan Malaysia (UKM), the three researchers presented a study entitled “Fortune-Telling: The Dynamics of the Abajadun Numerical System in Malay and Javanese Manuscript Traditions.”

SEMALU IV 2026 was held at Universiti Kebangsaan Malaysia, Bangi, Selangor, Malaysia, on July 21, 2026. The seminar carried the theme “Preserving the Heritage of Malay World Manuscripts through Research and Innovation” and brought together scholars, researchers, academics, and the general public to discuss the richness of Malay manuscripts and the intellectual heritage of the Malay world.

Through their research, the three UGM students examined the dynamics of the adaptation of the Abajadun numerical system within Malay and Javanese manuscript traditions, particularly in the manuscripts Syair Raksi Macam Baru (SRMB) and Kitab Mujarrabat Pegon (KMP). The study highlights how a numerical system that assigns numerical values to Arabic letters underwent processes of adaptation, negotiation, and localization as it interacted with Malay and Javanese cultures.

The study demonstrates that Abajadun is not merely a system of calculation or fortune-telling. Within the manuscript traditions of the Nusantara, the system developed into a cosmological technology that connects human beings, time, nature, and God within a network of meaning. Through calculations involving letters, names, days, and various other elements, communities sought to understand future possibilities and determine appropriate courses of action.

In the Malay tradition, the study of Syair Raksi Macam Baru reveals the use of the Abajadun system to determine compatibility between couples through the calculation of names. Meanwhile, Kitab Mujarrabat Pegon demonstrates the intersection between the Abajadun numerical system and the Javanese tradition of petungan, including the use of the concept of neptu—the numerical values associated with days and market days—for various purposes, such as determining auspicious times for trading, medical treatment, and marriage.

The study also emphasizes that Malay and Javanese manuscripts serve as spaces for the production and negotiation of knowledge. Numbers, letters, names, days, and fate are woven together into a cultural mechanism that helps communities understand uncertainty and organize various decisions in social life.

Drawing on Stuart Hall’s perspective on cultural representation and E.J. Aarseth’s concept of ergodic literature, the study views Abajadun as a sign system whose meanings are not always directly available in the text. Readers must perform a series of operations, beginning with converting letters into numbers, calculating particular values, and interpreting the results. In this process, readers play an active role in discovering the meanings contained within the manuscripts.

“Abajadun serves as a navigator that guides readers from letters to numbers, from numbers to interpretation, and from interpretation to social decisions,” reflects the central idea proposed in the study.

The participation of UGM Master’s students in SEMALU IV 2026 forms part of broader efforts to expand research on Nusantara manuscripts while demonstrating the relevance of traditional knowledge heritage within contemporary academic discourse. The study of Abajadun also shows that Malay and Javanese manuscripts reflect a creative encounter between Islamic traditions and local cosmologies, giving rise to distinctive knowledge systems in the Nusantara.

Through the SEMALU IV forum, the study further strengthens efforts to preserve the manuscript heritage of the Malay world through research and innovation. Manuscripts are not merely viewed as historical relics, but also as sources of knowledge that can continue to be studied, interpreted, and introduced to new generations.

Author: Khotibul Umam

As part of the implementation of experiential learning, students in the Master’s Program in Anthropology at the Faculty of Humanities (FIB), UGM, conducted a field trip on Wednesday, June 17, 2026 to the Bonokeling Indigenous Community in Pekuncen Village, Jatilawang Subdistrict, Banyumas Regency, Central Java. This activity was a field component of the “Traditional Governance Systems” course taught by Dr. Sita Hidayah, M.A. The objective was to deepen students’ understanding of traditional governance practices, community management, and the dynamics of the relationship between traditional systems and formal government through an ethnographic approach.

The students were welcomed by Ki Soemitro, Chair of the Village Customary Council, and Pak Narso, Head of Pekuncen Village. The meeting served as a forum for dialogue on the history of the Bonokeling community, the structure of customary leadership, and the community’s close connection to their ancestors through the concept of anak-putu—a spiritual and genealogical bond that forms the foundation of both the identity and social system of the Bonokeling community. Ki Soemitro explained that the survival of the indigenous community depends not only on written rules but also on the moral adherence of all anak-putu to the values inherited from Kyai Bonokeling. This system has proven capable of preserving traditional governance across generations amid the tide of modernization.

In addition to discussions, the students observed the architecture of traditional houses, communal spatial arrangements, and the conduct of traditional rituals. These observations and discussions revealed that indigenous communities possess the capacity for effective collective governance without relying entirely on formal bureaucratic structures. The Village Head explained that the formal government and traditional institutions do not compete with one another but rather complement each other. Village development policies are always consulted with traditional institutions to preserve and respect sacred spaces and the community’s cultural values. Conversely, various internal community issues—such as family disputes, social conflicts, or violations of customary norms—are resolved through customary deliberation before resorting to state legal mechanisms.

The Bonokeling community is open to technology, such as cell phones, yet remains vigilant to ensure that the values of individualism and consumerism do not supplant the principles of collective living inherited from their ancestors. Amid the tide of globalization, they face various challenges, ranging from adapting to state administrative regulations to the pressure of cultural commercialization through the tourism industry. In response, Ki Soemitro explained that the Bonokeling community employs a strategy of cultural resistance through a process of prudent negotiation. They comply with state administrative requirements to ensure the civil rights of their citizens, while still preserving Kejawen spiritual practices and value systems in their daily lives. Furthermore, traditional institutions strictly limit the commercialization of rituals to ensure that the sacred nature of traditions does not degenerate into mere tourist spectacles.

This activity provides a learning experience that goes beyond classroom instruction. Through direct observation, dialogue, and reflection with the indigenous community, students gain a more comprehensive understanding of traditional governance practices as a living, dynamic social system that continually adapts to the changing times.

Author: Dewi Widyastuti

“Gamelan Mahasiswa Sastra Nusantara,” better known as Gamasutra, once again enlivened the Gamelan Festival organized by the Faculty of Philosophy on Saturday, July 18, 2026. This festival is an annual event held as part of the Faculty of Philosophy’s anniversary celebrations. This year’s festival featured 52 gamelan groups, both from within and outside Gadjah Mada University. The event took place over two consecutive days, Saturday and Sunday, July 18–19, 2026.

Gamasutra performed six gendhing pieces: “Ladrang Sumyar,” “Lagon Emplek-emplek Ketepu,” “Lagon Kembang Jagung,” “Lancaran Aku Duwe Pitik,” “Ketawang Manggung Sore,” and “Ayak-ayak Pamungkas RRI.” “These gendhing pieces were performed with the intention of reviving a repertoire that hasn’t been performed in a long time, and to reintroduce traditional children’s songs,” said Yanuar, a student in the Department of Javanese Language, Literature, and Culture at the Faculty of Cultural Sciences who initiated this repertoire.

Each of these pieces has a different meaning. “Lagon Emplek-emplek Ketepu,” “Lagon Kembang Jagung,” and “Lancaran Aku Duwe Pitik” are children’s songs with cheerful rhythms. “Ladrang Sumyar,” which serves as the main piece in Gamasutra’s performance, is presented with a distinctly different feel. “Unlike Ladrang Sumyar, which is usually performed in the laras pelog pathet barang, we perform it in laras slendro pathet manyura,” said Yanuar. These pieces are also reconstructions of old recordings from RRI Yogyakarta, RRI Kraton Yogyakarta, SMKI Yogyakarta, and Karawitan Condong Raos.

Gamasutra’s participation in the Karawitan Festival is part of the efforts by students at the Faculty of Humanities, UGM, to continue revitalizing, preserving, and reintroducing the richness of Javanese karawitan to the wider public. Through a repertoire ranging from classical gendhing to children’s songs, Gamasutra demonstrates its commitment to maintaining the continuity of the karawitan art tradition amid the changing times.

[Humas FIB, Maylafaizza Nafisha Zifa]

Yogyakarta, June 25, 2026 – The Kuliah Kerja Nyata – Pembelajaran Pemberdayaan Masyarakat (KKN-PPM) program at Universitas Gadjah Mada serves not only as a platform for community engagement but also as an opportunity for students to learn about Indonesia’s diverse local traditions and cultures. This was experienced by Alma Syahwalani, a student of the Department of Javanese Language, Literature, and Culture at the Faculty of Cultural Sciences, Universitas Gadjah Mada, who is currently participating in the 2026 KKN-PPM Period II program in Nyamuk Village, Karimunjawa District.

During her program, Alma had the opportunity to participate in the Barikan Ceremony, a traditional ritual practiced by the people of Nyamuk Village as a communal prayer for protection and the well-being of the entire community. The ceremony is held at a village crossroads and attended by local residents.

As part of the tradition, each household brings a tumpeng a cone-shaped serving of yellow rice as a symbol of gratitude and hope for safety and prosperity. Unlike most tumpengan traditions, however, the tumpeng prepared for the Barikan Ceremony is not shared and eaten together. Instead, after prayers led by a respected community elder, the tumpeng is thrown to the gathered participants. The lively and joyful event reflects the strong sense of togetherness, mutual cooperation, and communal spirit that characterizes the people of Nyamuk Village.

According to local residents, the Barikan Ceremony is held regularly every Friday Wage, one of the days in the Javanese calendar. The tradition is also preserved in Parang Village and Karimunjawa as part of the communities’ ongoing efforts to safeguard their cultural heritage and pass it on to future generations.

The Barikan Ceremony shares similarities with the Sedekah Bumi tradition, as both express gratitude to God while also seeking blessings, protection from misfortune, and safety for the community in their daily lives.

For Alma, participating in the Barikan Ceremony was a valuable learning experience throughout her KKN-PPM program. As a student specializing in Javanese Language, Literature, and Culture, taking part in the tradition allowed her to gain firsthand insight into a living cultural practice that continues to thrive within the community. The experience also broadened her understanding of Indonesia’s rich cultural diversity and reinforced the importance of preserving local traditions as an integral part of the nation’s cultural identity.

[Public Relations, Faculty of Cultural Sciences UGM]

Typing Javanese script on digital devices is often not as easy as imagined. Instead of displaying the expected letters, the screen often displays a row of blank squares or tofu, a sign that the font is not legible. This problem is not isolated. In addition to font limitations, the differences in typing systems between the Latin alphabet and Javanese script also make it difficult for users to adapt. Furthermore, keyboard layouts vary across operating systems, from Windows to Macintosh to Android. This directly complicates the use and preservation of Javanese script, especially in the digital realm.

A number of Javanese script fonts are already available and can be used freely, such as NyK Ngayogyan and NyK Ngayogyan Jejeg, developed by the Yogyakarta Special Region Cultural Office. However, the problems don’t stop at visual appearance. Without a uniform keyboard system, users continue to face obstacles in their daily typing practices.

This situation prompted the development of a Javanese script keyboard system based on the Indonesian script keyboard (SNI 9048). This system was designed with reference to the Serat Wulangreh manuscript as a cultural basis, while also being adapted to the needs of use on various digital devices. Through this standardization, it is hoped that uniformity in typing Javanese script will be achieved, eliminating the need for users to adapt to different systems.

This keyboard system is now available for various devices and is freely accessible to the public. Users can download and install it according to their operating system, whether Windows, Macintosh, or Android. The Javanese script keyboard system can be downloaded from https://wongsayuk.webnode.page/my-work/ or https://wongsaayuk.webnode.page by selecting the download menu. On the page, there is a “Javanese Aksara Keyboard” section, then select the SNI Nataksara system in various formats depending on the device: .exe file for Windows, .dmg file for Macintosh, and .apk file for Android.

After downloading and installing, users are advised to restart their device if the system is not immediately usable. An installation guide (pitoedoeh) is also provided to facilitate the installation process and ensure optimal system use.

Once the system is installed, understanding the keyboard layout is the next important step. Users need to understand the differences between the SNI 9048-based system and the device’s native system, particularly on Windows devices. These differences can be seen in the image below.

The implementation of this standardized keyboard system is a crucial step in addressing the various technical challenges users have faced. Furthermore, the presence of Javanese script in the digital space serves not only as a visual element but also as part of efforts to maintain cultural continuity amidst technological advancements.

Ultimately, preserving Javanese script is not simply a matter of maintaining it; it also requires the courage to develop and adapt it to the times. Continuous support from various parties is key to ensuring that Javanese script not only remains alive but also remains present and empowered within the ever-changing digital ecosystem.

Author : Haryo Untoro

Editor : Haryo Untoro

Bibliography

Prasaja, S.A. (t.t.) Papan Tombol Aksara Djawa Versi SNI 9048. Wongsayuk. https://wongsayuk.webnode.page/my-work/

Prasaja, S.A. (t.t.) Papan Tombol Aksara Djawa Versi Windows. Wongsayuk. https://wongsayuk.webnode.page/my-work/