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Arjunasasrabau , Serat Damarwulan, Serat Wirawiyata, Serat Warayadnya, Serat Nayakawara, Serat
Darmawasita , Serat Salokatama, Serat Paliatma, Serat Sriyatna, Serat Tripama, Serat Sandi Wanita, Serat
Darma Wasita, Serat Babad Demak, Serat Babad Mangir, Serat Babad Nitik, Serat Candrarini, Serat Wulangputri, and Serat Surya Raja, and Serat Wedhatama.
Serat Centhini made by Pakubuwana V recognized to contain many knowledge about Java and called as
encyclopedia of Javanese culture Adisasmita, 1974: Kamajaya, 1975: Mintorsih, 1991; Sukirman, 2013. Serat
Centhini explain about knowledge, literacy, cultures, arts, philosophy, religions, mystic, prophecy, pralampita
‗symbol‘ or ‗sign‘, customs, human and animal characters, medicine, and many other Sumidi, 1974; Sukirman, 2013:1. Meanwhile, Marsono 2008 stated that Serat Centhini as a masterpiece of Javanese poet and Nurnamingsih
2016: 12 also appraise Serat Centhini as a masterpiece. Famous Javanese works contain local wisdom values, such as philosophy education, moral, ethics, goverment politic, religionbelief, righteousness, and caring for other. This
study will take focus on local values on Javanese script by poet, especially local values in Serat Centhini work of Pakubuwana B, some work of Mangkunegara IV, work of Pakubuwana IV, which is Serat Wulangreh.
3. Internationalization of Selected Local Culture Values
This section will explain moral values in some of tradiotional Javanese literature works. The purpose of this explainantion is to introduce local culture values to the national and international publics because this seminar is
national in generals. Some of those local values are Javalese local culture values in Serat Centhini by Pakubuwana V, Serat Jayengbaya, Serat Supanalaya, Serat Sabdatama, Serat Wedharaga all four of them are works of
Ranggawarsita, Serat Wulangreh by Pakubuwana IV, Serat Wirawiyata, Serat Warayadnya, Serat Nayakawara, Serat Darmawasita, Serat Salokatama, Serat Paliatma, Serat Sriyatna, Serat Tripama, Serat Sandi Wanita, Serat
Darma Wasita Serat Candrarini, Serat Wulangputri,
and Serat Wedhatama by Mangkunegara IV. Those local culture values are adapted with the characteristic of high cultured nation so it cna be oriented as an alternative of
global culture development in present time or the future. Serat Centhini
contain many knowledge in Javanese life. In work of Pakubuwana V moral values that can be used for global culture development are contained. In Wibawa study 2013, especially discuss about moral
philosophy in Seh Amongraga before named Jayengresmi and later become husband of Niken Tambangraras, stated that moral values teaching related with individual, social, and divinity obligation. This is in line with the
status of human as an individual and social being, also as a man who believed in God. If those three aspect can be done equally, one will achieve urip tentrem
‗peacefull life‘ and achieve netepi kuwajiban ‗has done his obligation‘ of life. it can be said that events and happening of moral values in Serat Centhini as a result of survey or observation
of Javanese society life with all of its variation. For exxample, Javenese people use a carefull calculation in finding match or spouse. Those thing are explained in Serat Centhini, with the importance of bobot, bebet, and bibit as a
consideration for future wife advice of Ki Ajar Sutikna to Cebolang. In bobot there are seven criteria of future wife. Those seven criteria are descendant of priyayi noble, descendant of religious family, descendent of hermit,
descendant of sujana
‗good people‘, descendent of Intelectualpious person, descendent of perwira officer, descendant of supatya
‗a diligent farmer. In term of bibit it is preferred for the future wife to be bongoh ‗Beautifull‘, sengoh
‗always smile‘, plongeh ‗always smile‘, ndhemenakne ‗pleasing‘, sumeh ‗friendly‘, manis ‗sweet face‘, merak ati
‗captivating, jatmika ‗polite‘, susila ‗good manner‘, kewes ‗good at talking‘, luwes ‗ethical talk‘, gandhes ‗attractive talk and movement‘, dhemes, sedhet, bentrok, lencir, wire, gendruk, sarenteg, lenjang, dan rangkung
Darusuprapta, 1994: 53 —55; Wibawa, 2013: 88—89; Kamajaya, 1996: 1—2; Suratno, 2016.
In general, works of Kasunanan Surakarta greatest poet, Raden Ngabei Ranggawarsita Serat Jayengbaya dan Serat Supanalaya
contain cultutural values that are related with determination as a foundation to start a profesion or works in Serat Jayengbaya and the improtance of awareness that every profession or work has it own risk. The
tenacity to brace the risk of the chosen profesion become important so that someone can live with it happily because in principle life is the same and there must be hard time and happy time in Javanese culture wong urip iku sawang-
sinawang ‗people live the same‘, Suratno, β004. Serat Supanalaya su mean good, pana mean understand, laya
mean dead set forth values od everyone aware about the importance of believeng teh afterlife as the continuation from living in the world. Afterlufe is the time to harvest the result of our deed in the world. Therefore, one must
prepare dead well, concious, and planned. Ranggawarsita said that if someone able to do seven kind of act stated as tapa
he will find pati patitis ‗the right dead‘ with a guarantee of happy afterlife. These seven act or tapa tapa brata
pitung wektu are tapa jasad act of no envy with another, tapa budi act of avoiding lies, tapa napsu act of
forbearing, sincere even if hurt, and believe in God, tapa rasa act to surrender and pray for the goodness of the Lord, tapa sukma act of goodnes, not hurting other, and tapa urip act of carefullnes, not feeling sumelang
‗worry‘ and belive in god mercy.
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Works of Mangkunegara IV Serat Jayengbaya, Serat Supanalaya, Serat Sabdatama, Serat Wedharaga, in general offer moral values as follow. SeratWedhatamaset forth adiviceor philosophy value realted to
kasampurnaning urip ‗life completeness‘, in concept of sembah raga, sembah cipta, sembah jiwa, and sembah rasa
that oriented in achieving peacefull life indicividually or socially and in line with the saying of memangun karyenak tyasing sasama
as a form of equilibrium or harmonic culture. Serat Wedhatama are the most popular works of Mangkunegara IV therefore alot of adaptation in many art is found. And because of that. Because of that,
SeratWedhatama script is reprinted an republish in Javanes character or in other character. The amazement of Serat
Wedhatama can be seen in Penerbit Indah Jawa views as follow: Nuwun, awit saking ngengeti bilih Serat
Wedhatama anggitan dalem swargi KGPAA Mangkunegara ingkang kaping IV punika kathah ingkang ngalembana menawi punika kalebet serat ingkang sae. Menggah ingkang dipunwastani sae dening para maos punika:
pangriptanipun, tembung-tembung ingkang kagubah kangge rerenggan endahing serat, luwesipun, dhapukaning ukara, purwakanthinipun, miwah isinipun piwulang sedaya nengsemaken
Sala, June 1967. Serat Warayagnya
offer some consideration in chosing spouse carefully.This is seen in how Javanese people chose the spouse, especiall how the man chose his future wife. This book give basics of choosing son-in-law or
daughter-in-law husband-wife which is not based on face, wealth, famous, or respectable, but choosing future wife based on bobot outward social status, bebet origin, bibit original position in a descendant with the porpuse to
build a peacefull family life in Serat Warayagnya the term is couple that areurip rahayu ‗live happily and safely‘.
Consideration in choosing future wife in Serat Warayagnya is not too different with Serat Centhini by Pakubuwana V. Next, Serat Tripama and Serat Wirawiyata explain about moral values of a soldier. A soldier should have
courageous, sefless, defending the country not defending the lord who done crime, watchfull, honest, and loyal to the country, have faith in god, good in behavior and not cidra
‗lie‘, and respect the soldiergeneral that have served the country in the past
Serat Nayakawara take moral values for public servant or state official. A state official should have good
moralhigh dignity, abiding the law, and a good character. Serat Darmawasita darma means ‗good‘, wasita means
‗advice‘ contain teaching for the youth to achieve their dreams and to do that these attitude is needed sugih ing pambudi
‗clever and able to adapt with the dynamics of time‘, rigen ‗handy, skilled, and resourcefull‘, gemi ‗skimp and carefull‘, nastiti ‗carefull and thorough‘, weruh petung ‗have calculation‘, taberi ‗keen, diligentm and not easy
to give up‘, nyegah kayun ‗self restraint‘, and remen ing sedya ‗happy and focus toward the goal. These echaracters must be acted with totality or as a whole so it‘s called astagina which mean wolu-woluning atunggal means ‗eight
point in one‘. Pakubuwana IV monumental works, Serat Wulangreh, offer local wisdom values related to service to the
country compare with Serat Tripama dan Serat Wiraiwyata by Mangkunegara IV. Through Serat Wulangreh wulang
means ‗teaching‘ and reh or ngereh means ‗govern‘ or ‗lead‘, Pakubuwana IV give advice to his son and his descendant later also as teaching or education for the society so that every individual that govern or serve the
country have to understand what is right and what is wrong ngerti kalal ‗khalal‘ dan karam ‗haram‘, not to act as a
trader behave like he didn‘t give his power to the country, have a high dedication in labuh labet marang negara ‗serve the country, and live humbly called samadya ‗ordinary‘ or ‗moderate‘. .
Lastly, this article want to show social-religious values in Kyai Ageng Sela advice cited in Serat Centhini by Pakubuwana V, which calledPepali Kyai Ageng Sela
‗prohibbition from Kiai Ageng Sela‘. There are prohibitian all of the advice are started with the word aja
means ‗do not‘ that if obeyed will lead to the realization of good behaviour individually, socially, and divinity, which are aja jail, wong jail gelis mati
‗do not envy, envious people die quickl
y‘, aja laku ngima ‗do not do no good‘, aja saen wedi ngisin ‗do not be proud off a good job, do not be ashamed with a humblesimple job‘, aja ngegungken awak ‗do not boast yourself‘ or kemayu rumangsa ayu
‗arrogant because of your beauty‘, aja mangeran emas ‗do not boast your wealth‘, aja mangeran busana endah ‗do not be proud of good cloth
’, aja mangeran ngelmu‗do not be arrogant with your knowledge‘, aja mangeran teguh
neki ‗do not be stubborn‘, aja mangeran japa ‗do not brag about your mantra‟, it‘s better to work harder, aja
nggunggung laku ‗do not be lulled in acting‘, aja sira angarah keringan ‗do not be eager to be honored‘, aja manut
ing napsu
‗do not follow your lust‘, aja mrentah wong kaya kewan ‘do not order people like you order animal‘, aja
memuruk lamun durung sisip ‘do not teach or lecture if you ado not understandclever’, aja seneng nutuh ‗do not
accused people‘ without proof‘, aja seneng ngumpah-umpah ‗do not like to pry‘ our deed to other people, aja nganggo sadaya-daya
‗do not be arbitrary‘, aja sira awatak wani‗do not be too brave‘ usually forget aboutduga prayoga
‗caution‘, aja sira watak dahwen ‗do not blame other‘ student, husbandwife, children, and anyone else, aja watak kumingsun
‗do not be authoritian‘ sapa sira sapa ingsun, aja watak ngaruh-aruhi ‗do not scold, do not
nacad‘, aja watak ngiwa‗do not cheat‘, aja nacah parentah marang wong cilik ‘no not scorn the work of a small
people
’, aja sawiyah-wiyah ‗do not be arbitrary‘, luwih becik tepa slira or tolerance‘, aja sira watak wani-wani‗do
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not be brave foolishly‘, aja sira watak ngajak tukar ‘do not be contentious‘, aja ngendelken ngelmu ‗do not brag
knowledge‘, aja sira angutuh ngutuh is mad, angry, aja ladak aja jail ‗do not hurt other‘, aja doyan sembranan sembrana
mean forget about caution, aja watak suka singgih singgih meansobedient, ranks, like to be misled by obedient, like ranks beside himself, aja sira kepengin kedhaton
‘kedhaton means kraton as symbol of power‘, aja
seneng dhedhukun
‗do not like to go to dukun‟, aja ndhalang aja ngrami dhalang means sesorah atau umuk,
ngrami ngrebut panguwasa‟, and aja budi sodhagar ‗do not be like trader everything is measured its risk-benefit.
4. Effort and Obstacle of Local Values Internationalization
