Originally presented as the author's thesis (doctoral--Gregorian University).

The history of the development of Islam in Indonesia often fails because of the rejection of the local community. Therefore, it is necessary to make ethical efforts so that society can accept Islam. This research is an attempt to explain the Mantra by Sunan Kalijaga (after this referred to as SKM) as a medium for spreading Islam. This research uses a qualitative research paradigm. The primary data source is the spell text in Serat Kidungan ingkang Jangkep. Data analysis techniques use (...) content analysis techniques and hermeneutics. The results showed that SKM is a philosophical representation of Javanese mantras with the spirit of Islam. Mantras are not simple texts but rather acts of establishing the understanding of Islam through integrating literature and culture. Hindu-Islamic syncretism is wrapped in the symbolisation of the text. Word choice is not always of magical significance because the text is oriented towards the purpose of ‘the other’. Restructuring the relationship between text and symbols reflects a strategy for changing the nature and purpose of spells. In turn, SKM is a quality ritual language that has an essential role in the history of the Islamic movement in Java, Indonesia. Axiologically, SKM provides necessary educational knowledge about the ethics of proselytising without being hurt. Sunan Kalijaga combines literary, cultural, educational, and ethical values for religious purposes. An important implication of this research is that mantras can contribute to promoting the transdisciplinary aspects of religion in the international theological arena through mantra texts. Thus, SKM has an essential role in spirituality and science. Contribution: This article contributes to the HTS Theological Studies’s goal of promoting the transdisciplinary aspects of religious studies in the international theological arena on the study of mantra texts. (shrink)

Organising smallholder farmers into groups or co-operatives is widely promoted as a strategy to connect farmers to markets and turn them into price makers rather than price takers. This pathway usually combines co-operative organisational models, based on collective ownership and representation in internal governance, with measures to shorten the agri-food chain, shifting the ownership of intermediary sourcing, aggregating and trading functions to the group. The underlying assumption is that this improves smallholder farmers' terms of inclusion in markets. To scrutinise this (...) assumption, our study compares two examples of farmer-led auctions facilitating trading in the chilli market in Java, Indonesia. The auctions' ownership, management and performance evolved differently: one was run by a group and the other by a family. The comparison brings nuance to the prevalent emphasis on co-operative ownership structures. By researching practices central to collective trading at the chilli supplier–trader interface, this study unravels four dimensions—ownership, voice, reward and risk—capturing smallholder chilli farmers' terms of inclusion in both the auctions and the market. Our comparative analysis suggests that shared ownership and control of the trading function, a central feature of co-operative models, does not necessarily ensure favourable terms of inclusion for smallholder farmers with little capacity to take risks. The capacity to reconfigure the terms of market inclusion for vulnerable smallholder farmers involves direct payment modalities and risk taking. A collectively owned trading organisation does not necessarily imply an inclusive business concept when the organisation cannot acquire sufficient working capital to pay its suppliers. (shrink)

This study illustrates the strong relationship between world views and ethical values that are embedded in the lives ofa group of people called wong pinter. Some notes on the results of the study show the following points. First, on the basis of the categories of worldviews studied (classification, causality, space, time, and self-others relation), it is found that the concept of classification is not strong enough. The concept of space is also not sufficiently patterned, in contrast to the findings of (...) the concept of space on the Ainu people, the people of Bali and Yogyakarta. Wong pinter describes the concept of space in relation to the existence of non-human beings. The concept oftime is explained in more detail. Some of the views about time are intended to discipline and self-control. On the self-other concept, God becomes the most important element in His status as the Almighty. The selfis a common creature that interacts with other humans and non-human beings. Horizontally, the worldview of wong pinter pivots on the ethical elements of the relationship between God's creatures that synergize and create harmony so as to create a comfortable and peaceful life. Secondly, the basic concept of the worldview guides the wong pinter on the pattern of life both in society, self-control, keeping not to hurt others, and care about the hassles of others. Therefore, they are regarded as people who behave nobly and become role models in society. Thirdly, even though the wong pinterhas some abilities that are relatively similar to the abilities of the shamans (comrnon dukun) that have been mentioned by most researchers but the behavior of wong pinter is different from and even contradict the general characteristics of the dukun. Fourth, this study enriches the study of the concept of space, time, causality, and self-other relationships. This study also explicitly revise the theories that generalize the understanding and characteristics of dukun or wong pinter which has been widely associated with witchcraft, money, and worldly pragmatic goals. (shrink)

Javanese culture and ethics, pastoral guide for Indonesian Catholics; collection of articles.

On Javanese ethics and philosophy; transliteration and translation of Wira Iswara, a Javanese classical literature originally written by Pakubuwana IX with Adisara and re-copied by Raden Wasitarukmi.

Ethical values of people in Nganjuk in accordance with Javanese ethics.

This study examines the importance of microcultural differences on perceived ethical problems. This study also sought to identify the relationship between perceived ethical problems and value orientations as shown in the Hunt and Vitell's (1993) General Theory of Marketing Ethics. The data was collected from 173 Javanese, 128 Batak, and 170 Indonesian-Chinese marketing managers in Indonesia. The results indicate that, (1) Religious Value Orientation is positively related to the perceived ethical problems scores, and (2) there are significant differences among the (...) three ethnic microcultural groups relative to their perceived ethical problems scores. These results imply that acculturation training program for expatriates should include aspects of microcultures and ethical perceptions held by the local managers. The establishment of ethical corporate culture and formalised codes of conduct are recommended for future ethics training. (shrink)

Essays on ethics and philosophy of Javanese people.

On Javanese philosophy, ethics, and wisdom of life as reflected in Javanese culture based on Wedhatama, a Javanese classical literature written by K.G.P.A.A. Mangkunegara IV.

Transliteration and translation of Wedharan wewadining bawana, a Javanese classic literature on Javenese ethics and conduct of life.

On Javanese ethics, manners, and customs.

On Javanese philosophy and ethics within Javanese classical literature.

On Javanese mysticism, ethics, and philosophy.

Understanding Javanese philosophy through wayang wong performance.

Transliteration and translation of a Javanese text on Javanese ethics written by Raden Atmawirapa in 1796, includes additional text of Serat pancaniti, a manuscript on the history of kingdoms in Java Island, Indonesia and their kings and rulers written by anonymous author.

Understanding Javanese philosophy through wayang wong performance.

On Ki Ageng Suryamentaram and his thoughts on Javanese philosophy and ethics.

On Javanese philosophy, conduct of life, and mysticism.

Thoughts of Ki Ageng Suryomentaram on Javanese philosophy and ethics.

Thoughts of Ki Ageng Suryomentaram on Javanese philosophy and ethics.

Essays on Ki Ageng Suryamentaram and his thoughts on Javanese philosophy and ethics.

On Ki Ageng Suryamentaram and his thoughts on Javanese philosophy and ethics; collection of articles.

Thoughts of Ki Ageng Suryamentaram on Javanese philosophy and ethics.

On Javanese traditional spiritual teachings and philosophy.

Business ethics of Javanese people in doing business in Indonesia.

Criticism on Javanese literary work of Sastra Jendra Hayuningrat, a partial story in Ramayana epic.

Javanese philosophy in political ethics of Indonesia.

On Javanese philosophy of leadership and political ethics.

Literary criticism on Ferrara kropak, an early Javanese code of Muslim ethics.

Thoughts of Raden Mas Panji Sosrokartono on Javanese spiritual philosophy.

On development and practices of sufism among Javanese Muslim.

On Islamic practices and sufism related with Javanese philosophy.

Criticism of a Javanese story; includes transliterated text in Javanese.