Surakarta Palace Research Articles

Konsep Pengasuhan Positif Berdasarkan Falsafah Sapa Sira Sapa Ingsun Sebagai Solusi Toxic Parenting

The Indonesian Central Statistics Agency reports that 30.2 million children require adequate social, economic, and educational protection, yet toxic parenting systems often become the main obstacle. The high prevalence of child abuse indicates the need for positive and culturally-based parenting approaches. This study aims to explore and test the Sapa Sira Sapa Ingsun philosophy as a positive parenting approach to address toxic parenting. The first study involved in-depth interviews with figures from the Surakarta Palace, revealing parenting principles such as the balance between intellectual, spiritual, and emotional intelligence, and two-way communication. The second study confirmed these findings through the opinions of parenting experts. The third study, a psychodrama experiment with 34 parents, demonstrated that positive parenting based on the Sapa Sira Sapa Ingsun philosophy is effective in reducing toxic parenting. Paired samples t-test results showed a significant difference between pre-test and post-test scores, with t(33) = 9.84 and p < 0.001. The effect size calculated using Cohen's d was 1.69, indicating a very large effect of the intervention. This shows a statistically significant difference between pre-test and post-test scores, suggesting a meaningful change after the intervention. In conclusion, the Sapa Sira Sapa Ingsun philosophy can be widely applied as a positive parenting solution to overcome toxic parenting.

Pengaruh Kenyamanan, Harga, dan Kualitas Produk Terhadap Kepuasan Konsumen Berbelanja di Pasar Klewer Surakarta

Klewer market is the largest textile market in the city of Solo. Klewer market is located next to the Surakarta palace. The aim of this research is to analyze the significance of the influence of comfort, price and product quality on consumer satisfaction shopping at the Surakarta Klewer market. This research uses qualitative data and quantitative data. The data source uses primary data. The population in this research is consumers who shop at the Surakarta klewer market, the exact number of which is not known. The number of samples used in this research is 120 people. The sampling technique uses purposive sampling technique. Data collection techniques use questionnaires, literature study and observation. Data analysis uses descriptive analysis, multiple linear regression test, t test, F test and coefficient of determination test. The results of the multiple linear regression analysis in this study were Y = 3,229 + 0,191 X1 + 0,165 X2 + 0,186 X3. The results of the t test show that the variables of comfort, price and product quality have a significant effect on consumer satisfaction shopping at the Klewer market in Surakarta. The results of the F test in this study have a calculated F value of 29.124 with a significance value (p, value) of 0.000 < 0.05, so Ho rejected and Ha accepted, which means the model used is correct to predict the influence of the independent variables (price convenience and product quality) on the dependent variable (consumer satisfaction). The coefficient of determination test result (R²) for this model is 0.415 or 4.15%, which means the influence of comfort, price and product quality on consumer satisfaction while the remaining 58.5% is influenced by other variables outside this research. The results of the research show that Comfort has a significant influence on consumer satisfaction shopping at the Surakarta Klewer market. Price has a significant influence on consumer satisfaction shopping at the Surakarta Klewer market. Product quality has a significant influence on consumer satisfaction shopping at the Surakarta Klewer market.

Palace traditions and culture form; the spatial structure of the Baluwarti settlement “Manunggaling Kawula Ian Gusti”

According to Paku Buwana I, Radya Laksana is a form and core image of the culture of the Surakarta Palace. The literal meaning is physical and mental behavior to uphold the country. Its elements consist of the king, Sentana's son, courtiers, people, the physical building, government, and region. The Surakarta palace's culture is Islamic, but when it pertains to rituals and palace traditions, it has remained inextricably associated with Hindu culture. This is the belief in reciprocal relationships and parallels between the macrocosm and microcosm, where the king, as the center of the microcosm, gave rise to numerous traditional ceremonies that are practiced in the palace, including Grebeg, Kirab-Jamasan Pusaka, Labuan, Malem Selikuran, Mahesalawung, Tingalan Jumenengan Dalem, Tingalan Dalem, and Pasowanan Ngabekten. The Surakarta Palace region includes the Baluwarti village. Most of the individuals are courtiers for the king, who have the expertise required by the king and palace. The phases of the past and present are examined in this study method. Investigations into past lives are conducted through historical reading research. The data is collected through interviews with the public and observation. The results of the research show that the spatial structure of settlement forms a system of manunggaling Kawula lan Gusti.

Kontruksi Sosial Tradisi Sekaten Surakarta Dalam Perspektif Teori Tafsir Sosial

Sekaten is an annual event held by Surakarta Palace in Solo area to commemorate the birthday of Prophet Muhammad SAW. When the condition of the society was still traditional, Sekaten tradition was used as a medium of proselytization for scholars and sultans to spread and teach Islamic values. Over time, entering the modern era has caused a cultural shift in which the Sekaten tradition is used as a tourism icon. The acceptance of Sekaten culture by the community includes the externalization stage where each individual will try and learn and interpret what is outside himself. Then it continues to the objectivation stage with the existence of social reality created by humans, of course, it will be seen as something that has meaning and it will affect certain communities. And in the end, the community enters the internalization stage where the individuals involved will absorb the values, norms, and roles that exist in it, so that the social structure forms subjective awareness.

Makna Simbolik dan Nilai Kearifan Lokal dalam Tradisi Meron di desa Sukolilo Kabupaten Pati

The Meron tradition in Sukolilo Village, Pati Regency, is a unique celebration which aims to celebrate the birthday of the Prophet Muhammad SAW every 12 Robiul Awal. Similar to the Sekatenan traditions of the Surakarta Palace and the Ngayogyakarta Palace, the Meron tradition contains symbolic meaning and local wisdom values that have an impact on aspects of people's lives. This research used a qualitative descriptive method involving participants from the Sukolilo Village community. The research results show that the Meron tradition has symbolic meaning which includes religious aspects, da'wah, community harmony and cultural preservation. Values such as religious, social, artistic and economic are reflected in the implementation of this tradition. Conservation efforts are carried out through active community participation in holding traditional ceremonies every year, with a focus on protecting, developing and utilizing local culture. Ethics in the Meron ceremony is the key to continuity between generations, ensuring that cultural heritage remains alive and well maintained. The Meron tradition is not just a celebration, but also a cultural heritage full of meaning and value. Efforts to preserve it are important to ensure the sustainability and meaningfulness of this tradition in the lives of the people of Sukolilo Village, Pati Regency.

Juridical Analysis of the Position of the Surakarta Kasunanan Palace as a Cultural Heritage Area Linked to the Basic Agrarian Law (UUPA)

With the provisions of the Fourth Dictum of the UUPA, regarding the position of the Surakarta Kasunanan Palace as a cultural heritage area, there are still differences of opinion regarding its ownership status. This research aims to examine the position of the Surakarta Kasunanan Palace after the enactment of the UUPA, as well as to analyze the ownership status of the Surakarta Kasunanan Palace as a cultural heritage area. The research method is normative juridical. The type of data used is secondary data. Data analysis techniques using deductive reasoning presented descriptively. The results of this research are: first, the position of the Surakarta Kasunanan Palace after Indonesian Independence, based on: Law Number 10 of 1950 was designated as part of Central Java Province; and based on Law Number 18 of 1965, de jure Swaraja Surakarta was abolished. Then, after the UUPA came into force, the position of the Surakarta Kasunanan Palace should have shifted to the State. However, in reality, currently the Surakarta Palace Sultanate still has and exercises authority over the lands it owns and owns based on Presidential Decree Number 23 of 1988. Second, the ownership status of the Surakarta Kasunanan Palace as a cultural heritage area is stipulated in the Regulation of the Minister of Culture and Tourism Number PM.03/PW.007/MKP/2010 belongs to the Surakarta Kasunanan Palace as an indigenous community in accordance with Article 13 of the Cultural Heritage Law. The Surakarta Kasunanan Palace is a traditional community, because the King is the traditional leader who still has the same territorial area and lineage and has authority within and outside his traditional area. If the Kasunanan Surakarta Palace is interpreted as a traditional institution, and ownership of the land of the Surakarta Kasunanan Palace becomes a customary right for the Surakarta Kasunanan Palace, then as a consequence the Government in taking over the land of the former Surakarta self-government must also pay attention to the principle of recognizing these customary rights.

Character Education Based on Javanese Culture in Surakarta Palace at Kasatriyan Elementary School, Surakarta

<p><em>The research aims to describe the management of character education based on Javanese culture of Surakarta Kasunanan Palace in Kasatriyan Surakarta Elementary School, with a descriptive qualitative research type, in the form of a single case study strategy. Data collection techniques used participatory observation, in-depth interviews, documentation, and field notes. The results of the study concluded that the management of Javanese culture-based character education of Surakarta Palace in the form and implementation of the program. In terms of program form based on: The vision, mission and goals of the school, that the school implements Javanese culture-based education. Through its vision, SD Kasatriyan Surakarta wants to produce students who are knowledgeable, faithful, devoted to God Almighty and have noble character. Through its objectives, it wants to preserve regional culture through Local Content of Regional Language and it is expected that 75% of students are able to speak Javanese properly and correctly. In the school's mission, which is to promote education and establish partnerships with related agencies in order to prepare quality resources for common welfare. The teaching program through character education integrates Javanese culture, such as intracurricular programs. Extracurricular programs: karawitan, dranband and kulintang. Habituation teaching programs, such as: neatness of dress, good manners, shaking hands, speaking Javanese to communicate, especially during Javanese language lessons.</em></p>

The Network of Kiai and Rulers of Surakarta Palace in Islamic Education and Literacy in the 20th Century Ad: A Study of the Wiryadiningrat al-Qur'an Manuscript

This article examines the network of Kiai (the priest in Islam) and rulers of Surakara palace in the early 20th century AD, under the leadership of Pakubuwono X, in the world of Islamic education and literacy. So far, studies of the Surakarta palace have been limited to social, historical and political studies. In fact, the palace has a network with Kiai, not only in the political context, but also in Islamic education and literacy. The entrance used to analyze this issue is the Wiryadiningrat Qur'an manuscript. This manuscript is chosen because it is not only a religious text, but also part of historical, social and cultural representations as well as relations between subjects that have a social and political basis. Evidence is revealed that Wiryadiningrat, the owner of this Qur'anic manuscript, is a palace official and political adviser to Pakubuwono X. Pakubuwono X, with his authority, has initiated the birth of a modern madrasa (Islamic school) called Mamba'ul Ulum, encouraging the Kiai in this madrasa and the Head of the palace to write Islamic religious texts as learning materials. Moreover, he also provides financial assistance in the operation of the modern madrasa and Islamic literacy. This article shows that the involvement of Kiai in the Surakarta palace in the early 20th century AD is not only in the interest of political legitimacy, but also in the context of developing Islamic education and literacy.

Ladrang Siyem: The Royal Anthem of Thailand, in Javanese Gamelan Version

Ladrang Siyem: The Royal Anthem of Thailand, in Javanese Gamelan Version. During 19th century, Thailand modernized by associating itself with the "West" or Westernization; consequently, musical concepts from the West were implemented. Sansoen Phra Barami, also known as the Thailand Royal Anthem, is a musical composition composed to pay tribute to the King of Thailand. Therefore, the Western musical style was utilized in the composition. The Thai people should examine Java's prosperity in the areas of transportation, postal and telegraph, railways, military, and irrigation, in addition to European colonial policies and governance styles toward Asian nations. Through the Netherlands, the relationship between Thailand and Java was revealed during the three visits of Thai King Chulalongkorn in 1870, 1896, and 1901, as well as King Prajadhipok in 1929. An item that was performed in homage to His Majesty King Prajadhipok, King Rama VII of Thailand, who arrived at Surakarta palace in 1929 accompanied by the Queen, is Ladrang Siyem, which is the Javanese rendition of the Thai Royal Anthem. This item is mentioned in an archive titled Serat Saking Gotek or Wedhapradangga. The Javanese musicians at the Surakarta Palace adapted the gamelan piece known as "Sansoen Phra Barami" to become known as "Ladrang Siyem." An unmistakable illustration of the manner in which crypto-colonialism is projected through music is provided by the occurrence. In other words, the text takes into consideration political movements that occurred in Southeast Asia during the time of the colonial era.

TEXT, PALACE, TOURISM: Exploring Literary Tourism in a Classical Javanese Literature, Wedhatama by King Mangkunegara IV, Central Java, Indonesia

Wedhatama, which was published in 1680 at the Surakarta Palace, is still popular today because it contains the concept of tri ugering ngaurip (three philosophies of life), namely arta, (about financial independence), wirya (about honor), and tri winasis (about how to gain intelligence). This study aims to critically examine how Wedhatama, a classic Javanese literary book by King Mangkunegara IV of the Surakarta Palace, contains philosophical values of life and how Javanese culture in the palace can become an interesting literary tourism object. The problem that will be answered in this paper is, "Are Wedhatama and the Mangkunegaran Palace of Surakarta worthy of being literary tourism destinations in Indonesia and even the world? This study will answer how the response of "Pura Mangkunegaran" regarding this matter. In-depth interviews with palace relatives, namely RM Darajadi Gandadipraja about Wedhatama and interviews with tourists who came to ensure that Wedhatama, the Mangkunegaran Palace, and their culture are very interesting to visit. It can be concluded that Wedhatama, the Mangkunegaran Surakarta palace, the tomb of King Mangkunegara IV, and their relics, are worthy of being literary tourism destinations, both for the Indonesian public and the world.

The Symbolic Meaning of the Wireng Dance Choreography at the Kasunanan Surakarta Palace

The aim of this research is to find out the specifications of the choreographic form and the symbolic meaning of wirèng in the Kasunanan Palace. A qualitative descriptive research design with form-matching techniques was employed; meanwhile, the data collection techniques employed observation, interviews, and literature study. The data analysis includes the form of the wirèng choreography and its symbolic meaning. From the results of the study, it was found that the choreographic form of wirèng in Kasunanan was used for pair dances and had a soldier’s theme, while in Mangkunagaran wirèng was used to denote the term dance because wirèng is synonymous with the word beksan which means dance. The pattern of the wirèng choreography in Kasunanan has specifications, namely: (1) it is performed by male and female dancers in an even number, (2) it consists of three parts, namely the initial part (maju beksan), the main part (beksan), and the final part (mundur beksan), (3) in the main part of the dance there are variations of the dance scenes and variations of war scenes, such as madras wars or gending wars, referring to a typical war dance which is accompanied by slow (lamba) and constant (steady) rhythmic gendhing or music, and ruket wars which are accompanied by fast-rhythmic pieces of music (mipil-lancaran), (4) changes and differences always follow every change of part in the composition of the accompaniment pieces. Wirèng’s symbolic meaning reflects the value system prevailing in the palace environment, symbolized by the numbers zero, two, and three, movement characteristics, and movement patterns (gawang) in the choreography.

Beauty Company Labeled "Beautiful Like a Palace Princess" As Evidence of the Commodification of the Ngadi Sarira Putri Tradition of the Surakarta Palace

This study aims to explain the emergence of a beauty enterprise with the tagline "beautiful as a palace princess", particularly in Surakarta City, which is evidence of the commodification of the ngadi sarira putri Keraton Surakarta heritage. The study results indicate that the emergence of a beauty company labeled "beautiful in the style of a palace princess" amid modernization reveals that beauty in the style of a palace princess merely enhances the visualization of personal beauty without enhancing inner beauty. This does not adhere to the concept of the royal princess's beauty as described in the Surakarta Palace's ngadi sarira putri tradition. This study employs qualitative methods and interpretive data analysis approaches to define, comprehend, and determine the clarity of a beauty company with the tagline "beautiful as a palace princess" as evidence of the commercialization of the tradition of ngadi sarira putri Surakarta palace. Data were gathered through observation, interviews, and documentation studies.

CLASSICAL JAVANESE LITERATURE WULANGREH FROM SURAKARTA PALACE: STUDY OF ISLAMIC TOURISM

Classical Javanese literary works have many variations, one of which is the work entitled Wulangreh (teaching with dedication) written by King Pakubuwana IV of the Surakarta palace when Indonesia was still under Dutch colonial rule. This study aims to describe the beauty of universal Islamic cultural values in this book, which was published in the 18th century but is still being used today. The question answered is, are the universal cultural values in the book still relevant today? What values attract tourists to come and learn about them? The research method used is descriptive qualitative with a hermeneutic approach triangulated with the opinion of cultural experts. The data was obtained by interpreting the thoughts of King Pakubuwana IV written in the book and interviews with Kanjeng Yusdianto, a traditional leader of the Surakarta palace and the head of the Radya Pustaka museum, Didik Suharjono. The results of the analysis show that the values in the book can be a reference for the world because of their universal nature, including the values of equality, multiculturalism, and civilization. The beauty of the language and the message conveyed by the King is very touching, especially if tourists want to come to Surakarta to see directly Wulangreh, the tomb of King Pakubuwana IV, the Radya Pustaka museum, and the Surakarta Palace. The religious and cultural values of Islam in the book can be used as provisions for readers in facing life today. Wulangreh, Pakubuwana IV Tomb, Surakarta Palace, and Radya Pustaka Museum are icons of religious and cultural tourism destinations in the recommended Era 5.0.

SAPTONO DALAM MELESTARIKAN DAN MENGEMBANGAN KARAWITAN TRADISI SURAKARTA

This qualitative research is about the figure of Saptono in the world of classical Surakarta-style karawitan. Saptono is a skilled musician in mastering the repertoire of gendhing and ricikan in all types of Javanese Surakarta-style gamelan. Apart from being a former lecturer at ISI Yogyakarta, he also serves as a gamelan musician at the Surakarta Kasunanan Palace. High loyalty and musical virtuosity made Saptono appointed Kanjeng Raden Riyo Aryo (K.R.R.A) Saptonodiningrat and given a special task as tindhih of gamelan musicians at the Surakarta Kasunanan Palace. Two basic questions arise about how Saptono creative activities maintain the continuity of the Surakarta style musical and what reasons encourage him to do these activities. Based on these two questions, it is known that all forms of loyalty to the Surakarta Kasunanan Palace are shown by Saptono by utilizing all of his musical potential in creating classical Surakarta style gendhing, which is specifically dedicated to King Paku Buwana XIII. Saptono dedication to the development of karawitan to the wider community is shown through his willingness to become a music teacher at home and abroad, become a courtier of musicians at the Kasunanan Surakarta Palace, and become a driving force for the Muryoraras art community as a meditation association with Javanese gamelan instruments.

Analysis of the Surakarta Palace as a Historical Tourist Spot and Its Role in the Present (Historical and Descriptive Studies)

<p><em>Keraton Surakarta is a historical tourist attraction as well as cultural preservation which until now still exists and has not been lost by civilization. Keraton Surakarta adheres to the acculturation of culture from the time of their ancestors. Until now, the Surakarta Palace has been led by 12 kings, starting from Paku Buwono II to the king who is currently on the throne of the Surakarta Palace, Paku Buwono XIII. This study will explain the history, culture, and influence of the Surakarta palace in the present. The method used is a qualitative method with a historical and descriptive approach with four stages, namely: Heuristics, Source Criticism, Interpretation, and Word Historiography as well as data triangulation and data reduction. The Surakarta Palace is one of the historical heritages in Indonesia. In addition, the efforts made by the palace to introduce the life and heritage of the palace to the public, in this case tourists, are a public historical activity. Public history activities basically reflect the fighting spirit to keep trying to be able to return historical ownership to the general public.</em></p>

Form And Function Shifting Of The Music Corps Bregada In Kasunanan Surakarta Palace

Brigade or more known as the Javanese term of the bregada in Surakarta Kasunanan Palace has always experienced shifts or even form changing and function in the post-independence period of Indonesia. Even though there has been a shift in form and function, the Bregada of the Kasunanan Surakarta palace is still maintaining its existence. This study aims to describe the form and function shifting process of the bregada in Kasunanan Surakarta palace, especially the bregada of the music corps unitary. The focus discussed in this paper include: (1) Function shifting of the Kasunanan Surakarta Palace music corps, (2) repertoires songs changing that played by the Surakarta Kasunanan Palace music corps from the pre-independence to the Indonesian post-independence period, and (3) performance form changing of the Kasunanan Surakarta Palace music corps. This research data uses a literature review from historical records and ancient manuscripts, as well as in-depth interviews with key informants. Based on the study results, the function shifting of the music corps bregada and the songs that were played were visible from the function of war music turning into traditional and cultural activities, especially referring to the function as performing arts and tourism activists, that is the performance of a military music parade for the advancement of tourism in the Solo city, Central Java.

The Acculturation Dynamics of the Sekaten Tradition in Modern Indonesia

This article examines the socio-religious dynamics behind the traditional sekaten held by two large palaces (keraton) of Javanese (Surakarta keraton and Yogyakarta keraton). This phenomenon is unique. Sekaten is a local traditional cultural performance, which combines Islam with Javanese culture. The current dynamics of acculturation make tourism opportunities. Using a qualitative approach and historical and ethnographic methods, data were collected through in-depth observations during the sekaten celebration at the Yogyakarta Palace. The results indicate that in the past the sekaten tradition functioned as a ‘religious institution’, which made the Surakarta palace and the Yogyakarta palace the two symbols of the strongest Islamic empire in Java. This research contributes that the local Islamic tradition in the past has undergone a paradigm shift, although the tradition has been preserved until the modern era. In the modern context, local cultural traditions have changed and created economic value through cultural tourism destinations supported by local governments. 
 Keywords: sekaten, local traditions, Islam, dynamics, commodities

KYAI RAJAMALA BOAT’ CANTHIK IN COUTURE BATIK PATTERN

The Historically, the Javanese palaces relied on boats for transportation, like the Kyai Rajamala boat used by the Surakarta palace. At the time, Paku Buwana IV used the boat to cross the Bengawan Solo river. Kyai Rajamala boat’s canthik is a decorative element on the end bow of the Surakarta palace's boat. Apart from being a decorative element on the boat's end bow, the Kyai Rajamala boat’s canthik is also an heirloom used to ward off bad luck. Because the Kyai Rajamala boat’s canthik has a high value for life, it is critical to communicate the Kyai Rajamala boat’s canthik through easily accepted media. One medium that can convey the beauty of the Kyai Rajamala boat’s canthik is the batik textile art, which can be used to meet basic human needs. Clothing is not only a means of covering the body; it can also be used to convey messages. The Kyai Rajamala boat’s canthik was reinterpreted and dyed with remasol into handmade batik.

Bedaya Duradasih, Sebuah Ekspresi Budaya pada Masa Sunan Pakubuwana III-IV di Keraton Surakarta

Bedaya Duradasih: A Cultural Expression During the time of Sunan Pakubuwana III-IV in the Surakarta Palace. Bedaya Duradasih is a form of bedaya dance created at the Surakarta Palace. Its creator was Sunan Pakubuwana IV who at that time, still had the title of Kanjeng Gusti Pangeran Adipati Anom. Sunan Pakubuwana IV was a king who had a very significant artistic spirit, so it cannot be denied that artistic and cultural life was very flourishing during his reign. Bedaya Duradasih was one of the cultural expressions at that time. The created expression was inspired by the mood of being infatuated/falling in love with the Madurese princess. Looking at the words Duradasih and Madura can be connected with several opinions regarding the meaning of the word Duradasih. It is said that Duradasih derived from the words Dura and dasih, which mean a woman from Madura. Then it is also mentioned from the words Dara and dasih, which means girl/virgin who brings happiness. Furthermore, it is interpreted from the words Dora and dasih, which means lying for political interests at that time, which ended up with a love affair. From these descriptions, it can be concluded that Bedaya Duradasih reflects one of the cultural expressions.Keywords: bedaya; Surakarta; expression

Community Development within Local Wisdom Frame (The Case of Ki Ageng Tarub Cultural Kitrab, Tarub Village, Tawangharjo, Grobogan)

Local traditions and culture as a form of local wisdom serve as a medium to maintain and care for the harmony of the community environment. This includes harmony and unity between fellow communities when the community and nation environment is undermined by the dangers of intolerance, radicalism and terrorism. Local wisdom is one effective way to overcome it. One form of local wisdom that exists in the community is the tradition of the Ki Ageng Tarub Cultural Culture , the ancestor of the kings in Java. This research aims to reveal how the tradition of the Ki Ageng Tarub Cultural Culture can accommodate social relations between communities and even to the Surakarta palace. This research is a qualitative-exploratory, case study with an ethnographic approach and uses interactive analysis which includes data reduction, data presentation and conclusion drawing. It is hoped that in this research, it can be known about the intent, purpose and meaning of cultural culture as well as social cohesion in the frame of local wisdom in the tradition of Ki Ageng Tarub Cultural Culture.