Êmbat is one of the musical concept in Javanese gamelan music – karawitan Jawa. It is a kind of musical characteristic of a gamelan ensamble  which is generated by its interval structure – Jv. jangkah – of  that gamelan. The only way to understand êmbat, one may investigate  gamelan tuning system. Êmbat had been metioned in old Javanese manuscripts including Centhini and Wédhapradangga. Kunst and Hood also discussed êmbat in some extend, but the result does not quite fit to reality. This work aims to explain the concept of êmbat from the angle of the culture owner – Javanese.In order to explain the concept, this study has firstly to discover the concept of pitch in karawitan Jawa, secondly the tolerance of the limit in sifting tones , and finally approaching the main goal: the concept of êmbat it self. To reach the goal this studi conducted some simple experiments. Key words:structure of jangkah, tolerance of sifting notes,  and êmbat

One of the most important poetic forms in Java is inseparably connected with melody: the form known as tembang. Tembang have always been sung, never spoken. The word ‘tembang’ itself is used in two senses: it refers both to a broad category of verse-forms and to the various melodies associated with them. There are very many different types of versification which come under the general heading ‘tembang’, but the three most important are tembang gede, tembang macapat and tembang tengahan.

Soegija's movie is a biopic film based on the historiography of the highest leaders of the people and the Catholic church in Indonesia. Soegija's film is an antithesis of Indonesian historiography so far, especially the historiography of the era of the Indonesian independence revolution. This article discusses the political affirmation and identity politics of Soegija's film from the perspective of Derrida's Deconstruction. Derrida's Deconstruction approach and historical methodology consisting of Heuristics, Hermeneutics, and internal criticism are used to understand the position of Soegija's biopic on Indonesian historiography. The results of the study show that Soegija's film is a biography moving picture of the character Mgr. Albertus Soegijapranata, who narrated historical facts about the national attitude of the Catholic leadership as the first native bishop. In deconstruction, it appears that Soegija's biopic is a representation of the political affirmation and identity politics of educational cultural resistance to the truth of the historical facts of the character Mgr. Albertus Soegijapranata who is in binary opposition to Indonesian historiography.

Kanca Indihiang adalah sebuah grup yang dibentuk oleh Mang Koko tahun 1946, yang termasukpada genre seni Jenaka Sunda, yakni seni pertunjukan dengan format seni humor. Kreativitas MangKoko dalam melakukan berbagai inovasi garap, membuat grup Kanca Indihiang sangat berbeda denganseni Jenaka Sunda pada umumnya. Nama Mang Koko terkenal sebagai pencipta genre seni baruatau dikenal dengan sebutan karawitan wanda anyar. Untuk mengungkap perkembangan kreativitasMang Koko, digunakan metode kualitatif dengan pendekatan etnomusikologi. Berdasarkan hasilpenelitian dapat disimpulkan bahwa dalam wadah grup Kanca Indihiang, Mang Koko bereksplorasimemodernisasi kekakuan pakem seni kawih Sunda tradisi. Karawitan wanda anyar diyakini sebagaigenre karawitan Sunda yang terbentuk dari akumulasi kreativitas berkesenian dari Mang Koko.Kanca Indihiang: As a Creativity Embryo of Mang Koko. Kanca Indihiang is a group which wasfirst created by Mang Koko in 1946 and is one of the Sundanese art genres that is a performing art withsuch a humorous art format. Mang Koko’s creativity in doing works on a variety of innovations makes KancaIndihiang group may differ a lot from Sundanese humorous art in general. Mang Koko’s name then becomesfamous as a creator of a new art genre called ‘karawitan wanda anyar’. Thus, a qualitative research applyingethno-musicological approach is done to uncover the development of Mang Koko’s creativity. According to thisresearch, it can be concluded that within this Kanca Indihiang group, Mang Koko did some explorationsto modernize rigidity in the rules of traditional Sundanese kawih. Karawitan wanda anyar is believed as aSundanese karawitan genre shaped from the accumulation of Mang Koko’s artistic creativities.

Barongan is a ritual medium in the rituals of the sacred traditional ceremonies. Its shape and character emit a scary and frightening aura. Children Blora make artificial barongan become barongan lempung as toys. This study focuses on the issue of transformation in the barongan lempung Blora. This study uses a qualitative approach with direct observation methods, interviews, artifact data and literature studies. Data analysis uses an interactive analysis approach. The results of the study showed that: (1) The existence of the mask barongan is in the heart’s of Blora people, has the form of a sacred, fierce and frightening, but its presence is always eagerly awaited by adults to children as entertainment; (2) the mask barongan gives a distinct impression in the hearts of children, so that barongan sacred inspires the emergence of barongan lempung (clay mask) as their toys; (3) The shape of the barongan lempung is created by imitating it directly from the original barongan.