Abstract

Sikep society is known as one of Javanese cultural heritage keepers. Moreover, the society has unique religiosity attitudes that are somehow it misunderstood as disobedience. This research tries to dig the religiosity attitudes reflected on Sikep society’s Macapat songs, especially their focuses and objects. The analysis used appraisal language theory as the approach. The data of the research are words, phrases, or metaphors that reflect attitude in the texts of Sikep society’s macapat songs. The result of the study showed that thereare only two dimensions of religiosity attitudes found in Sikep society’s Macapat song, those are beliefs and values. The value of religiosity reflected on appreciation and judgment; the belief of religiosity consisted of appreciation, judgment, and affect. The objects of religiosity attitudes in the Sikep society’s macapat songs include people (Sikep society, Ki Surantika, man, the children of Sikep society, government, and the ancestors), and something that is humanized (intention, body and soul). The focus of positive moral attitude involves all words, phrases, and metaphor that reflected the principles, prohibitions, ideals; the focuses of negative moral attitude expressed the negative attitudes and behaviors that they proposed to be avoided. Here, the dominant positive attitudes showed their social life. Then, the only two dimensions of religiosity indicate the lack of restricted rules and ritual applied in their religious life.

Highlights

  • Macapat is one of popular Javanese traditional songs

  • There are eleven types of macapat known among Javanese

  • The results showed that the social criticism found in Sedulur Sikep’s macapat songs

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Summary

Introduction

Macapat is one of popular Javanese traditional songs. There are eleven types of macapat known among Javanese. Maskumambang is about the fetus floating in the mother’s womb, Mijil is about birth, Sinom is about youth age, Asmarandana is about love, Gambuh is about the period of achieving compatibility between men and women, Dhandhanggula is about time to become an adult, Kinanthi is about time to educate children, Pangkur is about have life principles and make a priority scale in life, Durma is about charity, Megatruh is about the separation of soul and body, and Pocung is about how human died and wrapped by the white cloth It gives instruction or guidance about attitude and behavior they should have from birth to death. It all is to achieve the magnificence of life in the world and the hereafter (Hascarya in Efendi, 2010: 202)

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