Character education is the main basis for complete human development. For the Indonesian people, character education is a manifestation of the nation's conscience that must be understood through the existence of daily life experiences. In the repertoire of Javanese literature there is a genre of piwulang literature that was born because of the practical need for character education in the Javanese court environment in the 19th century. The values ​​of character education that were built at that time continue to be embedded in the life of the Javanese people to this day. This fact would be a strong reason for the effort to reformulate piwulang literature as a new alternative model of character education in Indonesia. The approach used in this research is a text phenomenological approach with van Dijk's theory of critical discourse analysis about discourse and its social cognition relations. From the results of a study of piwulang literary texts, it is concluded that the syntactic structure of didactic texts leads to strengthening the sense of taste which in Javanese terms is referred to as "rasa sejati". The essence of taste values ​​include: bekti (respect), tresna (love), and andhap asor (polite). The teaching formulation is in the knowledge of things related to ala-becik, adat-waton, and manners. These three are the essence of character education that is very relevant to be applied today.  Keywords: Character education; Serat Wulangreh; critical discourse

Penelitian ini bertujuan mendeskripsikan citra perempuan dalam tiga cerita rakyat pesisir utara Jawa Timur. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan feminisme. Sumber data adalah tiga cerita rakyat dari pesisir utara Jawa Timur yaitu Sri Huning, Panji Laras Panji Liris, dan Nyai Ageng Tumengkang Sari. Data dalam penelitian ini berupa uraian dan dialog yang berkaitan citra tokoh perempuan. Hasil penelitian ini menunjukkan bahwa ketiga cerita rakyat tersebut menggambarkan dua bentuk citra perempuan, yaitu citra diri dan citra sosial. Citra diri perempuan dari aspek fisik dicitrakan sebagai perempuan cantik yang digambarkan melalui tokoh Nyai Ageng Tumengkang Sari. Citra perempuan cantik dan perkasa digambarkan melalui tokoh tokoh Dewi Andawangi, Dewi Andansari, dan Sri Huning. Dari aspek psikis, keempat tokoh itu dicitrakan sebagai perempuan baik.  Citra sosial perempuan, dicitrakan sebagai perempuan tegas yang digambarkan melalui tokoh Dewi Andanwangi, Dewi Andansari, dan Nyai Ageng Tumengkang Sari. Citra perempuan pemberani, dicitrakan melalui tokoh Dewi Andanwangi, Dewi Andansari, dan Sri Huning.

In his marriage with Tambangraras, Sheikh Amongraga made several demands based on Islamic teachings. The demands were written in Serat Centhini chapter 6 which involved the demands for holding the marriage in an ordinary way (inviting a small number of guests to avoid being arrogant (takabbur), eliminating occult practices (klenik) which led to the sin of idolatry (shirk), getting rid of the loro blonyo statue, allowing Tambangraras to bring a lawsuit if Sheikh Amongraga did not fulfil his responsibility within a certain period, teaching the Quran which was used as a dowry as it was considered as a debt, and allowing Niken Tambangraras to get married when Sheikh Amongraga died during his odyssey. The data of this study was derived from Serat Centhini 6 and Serat Centhini 7. The data was analyzed by using an analytical descriptive method based on textual objective data (an objective literary study). The conclusion drawn from this study is that the demands made by Sheikh Amongraga to his future parents-in-law and Niken Tambangraras in their marriage were based on Islamic values that he held.

Serat Centhini is a monumental work in macapat Javanese literature by Pakubuwana V. One of the most stands out episode in Serat Centhini is the story of Syekh Amongraga and Tambangraras’ first forty night of marriage. During that forty night, they did not do the physical intercourse as husband and wife, yet Syekh Amongraga taught about Islamic religion to Tambangraras and her family. There are many Islamic values that were taught by Syekh Amongraga in Serat Centhini. This article describes the Islamic values taught by Syekh Amongraga to Niken Tambangraras. His decision was definitely made for two reasons. First, his dowry was an Al-Qur’an. Therefore, there was an obligation of him to teach Islamic religion to Tambangraras. Second, Tambangraras only wanted to be married to a man with higher religiosity and higher religious knowledge than her father. The teaching he gave during their first forty nights of marriage was to prove that he was indeed a syekh or qualified religious teacher. The study was executed with objective literature theory. It was analyzing the data of Islamic religious teaching from Syekh Amongraga to Tambangraras through studying the facts in Serat Centhini as imaginary reality of work by Pakubuwana V. The data of this research were words, phrases, and discourses which were analyzed descriptive-qualitatively. Of the data analysis, it is concluded that there were Islamic religion values in the teaching of Syekh Amongraga to Tambangraras.