Vol. 5, No. 12, December 2024

E-ISSN: 2723 - 6692

P-ISSN: 2723 - 6595

http://jiss.publikasiindonesia.id/

Journal of Indonesian Social Sciences, Vol. 5, No. 12, November 2024 3117

KEYWORDS

ABSTRACT

Jaran Kepang; Guyang jaran;

Temanggung; Ubarampe;

Charles Sanders Pierce

Jaran Kepang dance is a Javanese art form that features horses made

of woven bamboo. This dance is not only entertainment for the

community, but also holds values that symbolize life in Javanese

society. This research aims to reveal the meaning of ubarampe in the

guyang jaran ritual performed in the art of jaran kepang. This

research used a descriptive qualitative method with Charles Sanders

Pierce's semiotic theory. The research involved the Jaran Kepang

Turonggo Mudo group in Legoksari Village, Tlogomulyo District,

Temanggung Regency. Data were collected through interviews,

observations, and documentation, then analyzed using data source

triangulation. The results showed that, the guyang jaran ritual

means bathing horses in the sendhang which starts from installing

offerings to end praying together at pepundhen as a form of respect

for ancestral spirits, repelling bad luck, and preserving culture. Some

types of ubarampe used are tumpeng, sega kapirata, sega bakar,

endhog jawa, ingkung, cambah pethek, juaddah pasar, jenang abang

putih, incense, candles, cigarettes, kembang setaman, kembang

durang, kembang wangi, degan ijo, and wedang 7 werna. Overall, the

ubarampe in the guyang jaran ritual has the meaning of prayer

requests, gratitude, and a form of harmonious relationship between

humans and nature as well as a medium for the Legoksari village

community and makes it integral in cultural and spiritual practices.

Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)

Introduction

Jaran kepang traditional art is widely developed in rural communities or farmers. Agreeing with

this statement, the art of jaran kepang can be found in the people of Legoksari Village, the majority of

whom earn a living as farmers, still maintain and favor the art of jaran kepang (Agustin & Wiyoso, 2019a).

In mountainous areas they still maintain local traditions well. In addition, they also still believe in

natural spirits or spiritual forces. Jaran kepang is a folk art or horse-riding dance (Indrahastuti et al.,

2018). Jaran kepang Turonggo mudo in Legoksari village has been passed down from the ancestors of

the Kedu sekerasidenan named simbah makukuhan since 1970. Their ancestors had horses that were

Ubarampe Ritual 'Guyang Jaran' in the Jaran Kepang Turonggo

Mudo Art in Temanggung: A Semiotic Study by Charles Sanders

Peirce

Fitrotul Arofah, Sunarya, Nuning Zaidah

Universitas PGRI Semarang, Indonesia

Email: vitroharf@gmail.com, sunaryo@upgris.ac.id, nuning[email protected]m

Correspondence: vitroharf@gmail.com*

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used as vehicles and taken anywhere. From there the community was amazed and liked it. Then after

the ancestor passed away, they tried to commemorate by making horses from woven bamboo. From

there, the name jaran kepang art began to appear. Jaran kepang is a traditional folk dance

characterized by group dancers like hussars, who dance using woven bamboo properties shaped to

resemble a horse by painting with paint and adding livestock hair such as cows, goats or even horse

hair placed on the head and tail of the horse property to resemble a real horse (Agustin & Wiyoso, 2019a).

In its long journey, jaran kepang not only presents stunning graceful movements, but also

involves a series of profound rituals, one of which is the "guyang jaran ritual". Based on the meaning

of the word, guyang jaran means to bathe a horse in a spring, this ritual is one of the traditional

ceremonies as a form of community customs. (Malinda Pudyastuti, 2017; Muliati, 2016). Rituals are carried

out by a community or individual either as a form of respect for ancestral spirits, belief in activities to

repel bad luck or as a form of preserving the cultural heritage of their ancestors. (Agustin & Wiyoso,

2019a). The guyang jaran ritual is indeed one of the interesting phenomena in the art of jaran kepang.

Almost all jaran kepang associations in Temanggung perform the guyang jaran ritual. Basically, the

meaning of this tradition is the same, but there are differences in the time and the paraphernalia used.

Each region has its own ubarampe that suits its own needs. As in Legoksari, the guyang jaran ritual is

held to coincide with the village merti.

The guyang jaran ritual in Legoksari Village is a way for the surrounding community to express

gratitude to God and ancestors who have opened life in Legoksari Village. This ritual is carried out

through several stages. The ritual is carried out starting from the members who take part in the

procession leaving for the sendhang on foot together led by the elders of the association. When they

arrive at the sendhang, offerings in the form of setaman flowers and durang flowers are placed in a

special place for offerings, which is next to the sendhang shower. Incense and incense are burned next

to the flower offerings. After that, the horse's hair is smoked with the smoke from the burning incense

and incense which has previously been prayed for. Then, the horse is brought to the water destruction

and bathed one by one by the elders of the association by praying for blessings to always be given

safety. After completion, the horse is brought to the pepundhen. The ritual procession carried out at

pepundhen is actually the same, starting from the placement of offerings next to a large stone. Then,

the elder prays by lighting incense and incense. When the incense burns out and the fire from the

burning has died, all members follow the procession of praying solemnly by bowing their heads and

not talking. This is evidence of their seriousness in coming to the village pepundhen with good

intentions to carry out rituals and as a form of gratitude and respect for their ancestors.

In this study, researchers used Charles Sanders Pierce's semiotic theory. In the basic concept of

this theory according to Pierce, semiotics involves three important elements: object, sign, and

interpretant. The object is something real, the sign is a representation of the object, and the

interpretant is the understanding or interpretation that receives the form message. These three

components are closely related and interact through the process of semiosis. Where the interpretant

will develop into a representation and so on. The elements of the performance will be divided into

three triads and then interpreted and interpreted with meaning outside the object. Charles Sanders

Pierce, also argues that semiotics is an action, influence, or cooperation of three subjects namely sign,

object and interpretant or interpretation commonly referred to as triangle meaning, (Fitri Ramadhani

et al., 2023). So, when Peirce defines a meaning by the way something is created it can enter the mind.

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Interpretant (X=Y)

Representamen (X) Object (Y)

Representamen (X) : sign/sign/sentence/text

Object (Y) : something that is represented

Interpretant (X=Y) : meaning

Figure 1. triadic

Source: (Karomah, 2021)

Some previous studies, the authors who took this research topic by discussing the meaning of dance,

costumes, music, and ritual processions in the art. An example of previous research, research conducted

by Ade Ayu Mawarni which discusses the meaning of the guyang jaran tradition in the Purworejo area.

And other research, conducted by jaran kepang. That way in this study, researchers focused on the

meaning of ubarampe in the procession of the guyang jaran ritual. The researcher wants to reveal the

meaning of each ubarampe used in the guyang jaran ritual. The researcher chose the ubarampe in the

guyang jaran ritual because it has uniqueness and meaning contained in it.

Research Methods

This research uses a descriptive qualitative method using Charles Sanders Pierce's semiotic theory.

In his theory, semiotics departs from three main elements, called the triangle theory of meaning. (Yuliaswir,

2019). Triangle meaning theory is in the form of a sign (physical form that can be captured by human

senses), object (reference of the sign referred to by the sign), and interprenant (meaning that arises in a

person's mind about the object). By using this theory, researchers will discuss the meaning of ubarampe

in the guyang jaran ritual carried out in the Jaran kepang art.

The research was conducted in Legoksari Village, Tlogomulyo District, Temanggung Regency. The

research subject is a group of Turonggo mudo jaran kepang paguyuban consisting of elders, dancers, and

musicians. This study uses field research with data collection methods through interviews, observation,

and documentation. The interview was conducted with the elder of Turonggo mudo paguyuban Mr.

Jumbadi to get information about the ritual and the meaning of the guyang jaran ritual paraphernalia.

Observation and documentation were conducted during the guyang jaran ritual held in Legoksari village.

After the data is obtained, then the data is analyzed using data source triangulation techniques.

Researchers use data source triangulation techniques, namely interviews, observation, and

documentation. Triangulation technique is an analysis technique that provides a comprehensive view of a

problem or phenomenon to obtain the stability and truth of the data so that conclusions are obtained.

(Istiqomah & Lanjari, 2017). Therefore, to see the validity of this research, researchers compared the data

obtained from observations during the implementation of the guyang jaran ritual with the results of

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interviews with the Turonggo mudo paguyuban elders so that the results of the research on the meaning

of the ubarampe in the guyang jaran ritual obtained adequate results.

Results and Discussion

Ubarampe is a series of tools needed in ritual processions and traditional ceremonies. Ubarampe

has an important role, especially in the context of culture and religion in various societies. Various types

of ubarampe presented in the guyang jaran ritual have their own meanings. Starting from tumpeng, sega

kapirata, Javanese endhog, Ingkung, cambah pethek, juaddah pasar, jenang abang putih, incense candles,

incense, cigarettes, setaman flowers, fragrant flowers, durang flowers, dhegan ijo, and wedang 7 werna. In

this study, researchers discussed the meaning of ubarampe according to analysis using Charles Sanders

Pierce's semiotic theory, namely the concept of triangle meaning theory in the form of a sign (sign), sign

reference (object), and Interpretant. With this theoretical concept, researchers will discuss the meaning

of ubarampe in the guyang jaran ritual according to Pierce's theory.

The following is an analysis of the sign (T), object (O), and interpretant (I) contained in the guyang

jaran ritual paraphernalia in Legoksari Village using Charles Sanders Piece theory.

Table 1. Analysis of the sign (T), object (O), and interpretant (I) contained in the guyang jaran

ritual paraphernalia in Legoksari Village using Charles Sanders Piece theory

Sign (S)

Object (O)

Interpretant (I)

Tumpeng

Tumpeng is a cone-shaped white rice

that is usually used for celebrations by

Javanese people.

Sega kapiroto

Sega kapiroto is white rice topped

with turmeric, giving it a yellow color

and savory taste.

Grilled butter

Sego bakar is white rice that is

steamed and grilled. Sego bakar is

usually served with cambah pethek.

Endhog Java

Endhog Java is an oval-shaped white

egg produced by native chickens.

Endhog Java is usually used in various

Javanese rituals and ceremonies.

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Ingkung

Ingkung is a free-range chicken

cooked in one piece. When cooking,

the legs and neck are tied and then

wrapped in traditional spices.

Cambah pethek

Cambah pethek is a mixture of salted

fish, shrimp paste, chili, shallots, and

grains put together. It is usually

served with grilled sega.

Market Juaddah

Juaddah pasar is any food that comes

from the market. Juaddah pasar

usually contains market snacks, wajik,

sticky rice, jenang presian, and fruits.

Jenang abang

putih

Jenang abang putih is rice cooked into

porridge with a mixture of coconut,

salt and brown sugar. The white color

has a savory taste and the abang color

has a sweet taste.

Incense

Incense is a fuel that produces

fragrant smoke. Incense is usually

used in ritual events.

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Candles

Candles are objects made of paraffin

with a wick in the center that are

burned to produce light.

Frankincense

Frankincense is a cystal-shaped

fragrance whose use is burnt.

Frankincense is considered to have

sacred properties and is able to

cleanse or purify the environment.

Cigarettes

Cigarettes are products derived from

the main ingredient of tobacco

wrapped in paper and then burned

and smoked to get nicotine.

Fragrant flowers

Kembang wangi are red roses and

white roses served in a bowl of water.

This flower is used in the guyang jaran

ritual as a tool to purify the jaran

kepang.

Kembang durang

Kembang durang is a red rose, white

rose, ylang ylang, and kanthil

wrapped in banana leaves. These

flowers are usually used as offerings

in rituals.

Flower

arrangement

Setaman flowers are flowers that

contain 7 forms of flowers. It is usually

used as offerings in ceremonies or

rituals.

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Dhegan ijo

Dhegan ijo is a young coconut with

green outer skin, fresh water, and soft

flesh. Dhegan ijo is usually used as an

offering in rituals.

Wedhang 7 werna

Wedhang 7 werna is a drink

consisting of 7 types with different

colors and flavors. This drink is

usually served in ceremonies and

rituals.

Source: picture (Fitrotul arofah, June 20, 2024)

Tumpeng

In the dictionary Bausastra Jawa (Poerwadarminta, W.J.S 1939) Tumpeng means sega

diwangun pasungan or rice used for selametan. Meanwhile, according to KBBI, Tumpeng means rice

served in the form of a cone. From both dictionaries, it can be interpreted that Tumpeng is a cone-

shaped white rice that is usually used for celametan. In the guyang jaran ritual in Legoksari village,

the tumpeng used is usually an odd number.

According to Charles Sanders Pierce's theory on tumpeng ubarampe found Sign / sign in Figure

1 in the image table above. The object is a white tumpeng which is white rice. Brown color which is

cething as a tumpeng place. And the cone shape is the shape of the tumpeng. Then the interpretant is

found that tumpeng comes from white rice cooked using a "steamer" so that it is cone-shaped.

Tumpeng or also known as nasi buceng is white rice in the form of a "steamer" or cone like a

mountain that is placed on a tampah. (Nursyifa, 2018). The form of "kukusan" or cone in question is the

form of tumpeng that resembles the form of a steamer. Kukusan itself is a traditional cooking utensil

made of woven bamboo with a conical shape and is usually paired above the dhandhang. Tumpeng

has the meaning of a form of human relationship with the surrounding nature to preserve nature and

peace while living in the world. (Septia, 2024). Tumpeng is made of savory white rice, the savory taste

of tumpeng can be realized as gratitude. (Nursyifa, 2018).

The cone shape symbolizes balance and unity. The pointed cone can symbolize the human heart

as the center of feelings to always have a stand on what is asked to God. Then, the savory taste of

tumpeng is a form of community gratitude for the life that has been given by God. The top of the

tumpeng has a meaning like a human heart that has panyuwunan or requests. Tumpeng also

symbolizes the safety and purity of the community's soul. In this ritual, tumpeng is found to have a

meaning as a thanksgiving, a request for safety and peace in the lives of the people of Legoksari village.

Sega kapirata

Sega kapirata is one of the important elements that must be present in the guyang jaran ritual

tradition. Sega kapirata is served with other elements accompanied by prayers for all hopes to be

realized. Usually, it is placed in a place that is considered sacred according to the beliefs of the

community elders.

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Based on Charles Sanders Pierce's semiotic theory, a sign is found in Figure 2 of the table above.

Then the object is found in the form of sega kapirata. Interpretant found, sega kapiroto is yellow rice.

The color produced comes from natural ingredients, namely turmeric. The way to cook the rice is

directly mixed with turmeric to produce a nice yellow color. Then sega kapirata is shaped like a cone.

However, it can also be served using banana leaves. In contrast to kapirata rice, kapirata rice itself

usually contains white rice, grated turmeric, coins, and incense. The kapirata rice is the initial

intention and is scattered in the neighborhood before carrying out the ritual.

Sega kapirata in the context of offerings has a deep meaning. Sega kapirata is believed to be a

symbol of repelling bad luck. (Agustin & Wiyoso, 2019b; Akbar, 2018). Where elders lead prayers and the

community together pray for protection and safety. Sega kapirata also symbolizes simplicity and

humility. All kinds of offerings are accepted regardless of the amount. As an important element, the

sega kapirata is also a form of respect for ancestors and spiritual power. In addition, sega kapirata

also concludes the offerings as a form of gratitude for something that has been achieved.

Grilled butter

Sega bakar consists of two words, "sega" meaning rice and "bakar" meaning obong. This means

that sega bakar is rice that is shaped like a small tumpeng and then burned. As an offering, sega bakar

is offered to ancestors, spirits, as a sign of respect and a request for blessings.

In Charles Sanders Pierce's semiotic theory, in this ubarampe, a sign is found in the form of

picture 3 in the table above. Then the object is found in the form of grilled Sega. Interpretant found in

the form of sega which is shaped like a small tumpeng and wrapped in banana leaves and then grilled.

After being grilled, sega is complemented with shallots, garlic, and chili. Grilled sega will emit a

distinctive aroma.

In the Guyang jaran ritual, sega bakar, which is shaped like a small tumpeng, must be burned in

its entirety so that it becomes a burning spirit. (Akbar, 2018). The burning spirit can be likened to a

flame when the burning process takes place. Sega bakar is offered to the ancestors as a tribute and a

request for blessings. In addition, sega bakar also has a meaning of simplicity and sincerity. The

symbol can be seen from the way it is served.

Endhog Java

Endhog jawa consists of two words: "endhog" and "jawa". In the Bausastra dictionary

(Poerwadarminta, W.J.S 1939) "endhog" itself means a body of urip kang kabuntel ing kendhangan

while "Java" is a region. Where the native chicken usually lives in Java, it is often called Endhog Java.

Endhog Java is usually used in various Javanese rituals and ceremonies. As used in the guyang jaran

ritual in Legoksari village.

In Charles Sanders Pierce's semiotic theory, in this ubarampe, a sign is found in the form of

image 4 in the image table above. Then the object is found in the form of a white Javanese Endhog.

The interpretation found in the form of Endhog Java is a native chicken egg produced by roosters with

natural food such as bran, corn, and grains. This egg is white in color and has a small oval shape.

Endhog Java has a strong meaning in human life. Endhog Java can be symbolized as the

beginning of life (Sukirno et al., 2022). Where the Javanese endhog as a symbol of human life from the

embryo to develop and be born into the world until it returns to its god. Javanese endhog symbolizes

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prayers offered to God, the spirits of ancestors and nature, so that they always bestow their blessings

and protection on humans (Malo, Ruja, and Ruja, 2015). (Malo et al., 2022).

Endhog Java can be likened to the human heart which is the center of feelings. Where the

intention or whatever is done comes from. Then, the white color of the egg is a symbol of purity and

purity. A person can cleanse themselves of all things that are not good such as evil spirits and negative

energy. Purity is a symbol of self that returns clean and pure to continue life in the world. The Javanese

endhog is also a symbol of prayer offered to God. Endhog Java is a prayer that is prayed that is believed

to purify the self and return to the pure self.

Ingkung

Ingkung comes from the word ingsun lan kung to manekung which means to pray earnestly.

Ingkung in the Javanese Bausastra dictionary (Poerwadarminta, W.J.S 1939) means pitik processed

wutuhan ditaleni gulu lan sikile. Ingkung is a whole chicken whose neck and legs are tied and cooked

with traditional spices. The neck and legs are tied so that during the cooking process the ingkung does

not separate and remains intact together. The chicken used for ingkung is usually male native chicken.

In this ubarampe, based on Charles Sanders Pierce's semiotic theory, a sign is found in Figure

2, namely. The object found is a yellow-colored ingkung. Then the interpretant found in the form of

ingkung is a whole chicken that is tied to the legs and neck and cooked in "ungkep" with traditional

spices. The word "ungkep" is usually synonymous with cooking techniques with yellow spices.

Ingkung comes from the word manekung, as the human heart does not need to think about

anything else if it is facing God. Ingkung is like opening your heart to realize your desires by asking

only God. Through ingkung humans can convey, can ask for something they want to God. Ingkung also

has the meaning of human submission to the Almighty God. (Nursyifa, 2018). In Javanese culture,

ingkung is also believed to be able to cleanse itself of negativity, so ingkung can symbolize purity

(Aryanto 2013). (Aryanto, 2013).

The yellow color of ingkung in life, has a meaning of glory and majesty. Ingkung itself is a form

of human resignation to God. Where humans are sincere with everything that is destined by God.

Ingkung is also proof of one's faith in God. Ingkung in the jaran kepang ritual paraphernalia is a form

of manekung or a form of one's faith in God to ask for salvation.

Cambah Pethek

In the bausastra dictionary (Poerwadarminta, W.J.S 1939) cambah means "sprouts" and pethek

"iwak segara". Meanwhile, in KBBI cambah and pethek mean sprouts or grains and sea fish. From both

dictionaries, it can be concluded that cambah pethek is a grain and fish used as one of the offerings in

the Guyang Jaran ritual. The cambah pethek offerings are not only used in this ritual, there are also

several Legoksari village traditions that use cambah pethek. Such as the tradition of lekas macul, lekas

nandur, lekas pluck, and tungguk.

According to Charles Sanders Pierce's semiotic theory, a sign was found in Figure 6 in the table above.

Then the object is found in the form of a picture of pethek sprouts. The interpretant found is that

cambah pethek is a grain, pethek, shallots, garlic, chili and shrimp paste. The grains used are bean

seeds, gleyor seeds or long beans, and landes seeds. Cambah pethek is usually served with grilled

sega. The grilled sega is served with red chili, shallots, garlic, shrimp paste, salted fish, and grains

placed on a banana leaf.

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The chili, shallot and white onion skewers symbolize the spear to ward off misfortune. The grains

used are likened to sangkan paraning dumadi, which is the origin and end of life originating from

nature. Then pethek has a meaning of unification where humans coexist with other creatures. Cambah

pethek which aims to reject bad luck and ask for safety and smoothness in everything that is done by

the Legoksari village community. (Agustin & Wiyoso, 2019b; Ummah, 2019). The presentation of cambah

pethek is also a tribute to the ancestors, besides that cambah pethek is a form of hope for survival,

fertility, and balance between humans and nature.

Market Juaddah

Juaddah pasar according to the Bausastra dictionary (Poerwadarminta, W.J.S 1939) means

"food" and pasar "board kang dianggo tinuku". Meanwhile, in KBBI Juaddah means "food for

provisions" and "market" means "place of buying and selling". From both dictionaries, it can be

concluded that juaddah pasar is a traditional food that comes from the market.

According to Charles Sanders Pierce's theory, a sign was found in Figure 7 in the table above.

The object found in the picture is juaddah pasar. Then the interpretant found, juaddah pasar is a

traditional food from the market made from natural ingredients such as glutinous rice, rice flour,

coconut milk, brown sugar, and grated coconut. In this Guyang jaran ritual, the market juaddah

offerings are divided into two, namely wet juaddah in the form of nyamikan, namely diamonds, sticky

rice, apem, klepon, and jenang. Then dry juaddah in the form of fruits, while the fruit that must be

used is one tangkep plantain.

The form of wet market juaddah, seen from the materials used, means "rumaket" or the

stickiness of a person's heart to their god. While dry market juaddah means that humans grow and

return to nature. To make offerings, market juaddah must be purchased from the market as a form of

gratitude and respect for ancestors. (Ummah, 2019). In addition, market juaddah is also a form of

togetherness, a form of mutual cooperation to maintain a sense of brotherhood between the people

of Legoksari village.

Jenang abang putih

Jenang in the Bausastra dictionary (Poerwadarminta, W.J.S 1939) means "porridge or jenenge

warna sarta akeh sing dianggo selametan". According to KBBI, it means porridge made from rice with

coconut milk and salt, some of which is added with brown sugar. Jenang abang putih is usually a

mandatory ubarampe in various Javanese traditions or celametan.

According to Charles Sanders Pierce's theory, there is a sign in Figure 8 in the table above. The

object found is white jenang abang. Then the interpretant found in the white jenang abang is a food

made from rice with coconut milk and salt for the white color, which is partly added with brown sugar

for the red color.

Jenang abang putih is likened to red blood cells and white blood cells. The color of jenang abang

represents the mother and the color of jenang putih represents the father. (Akbar, 2018). Where the

salvation requested is actually through the intermediary of human awareness of the great services of

both parents. Jenang abang putih is also likened to weakness and clouds. (Akbar, 2018; Ummah, 2019).

This is a symbol so that people do not forget to be grateful for the life given by God. In the Guyang

jaran ritual, jenang abang putih is a form of respect for the ancestors and as a form of gratitude for

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the people of Legoksari village. In addition, it is also a form of request for safety, protection, and

blessings. The two colors presented have a meaning of harmony between humans and nature.

Incense

In the Bausastra dictionary (Poerwadarminta, W.J.S 1939) incense is kutug or kebul.

Meanwhile, according to KBBI, incense is something that when burned produces fragrant smoke.

From both dictionaries, it can be interpreted that incense is a fragrance. Incense is usually used in

various religious ceremonies, meditation, and traditional rituals. Incense comes from natural

ingredients such as agarwood, sandalwood, and other spices.

According to Charles Sanders Pierce's theory, sign is found in Figure 9 in the table above. The

object found is incense where in the picture there is a stick that is burned and paired on a young

coconut. Then the interpretant found is incense is a fragrance that is burned and produces sweet-

smelling smoke. The fragrant smoke produced is believed to connect humans with nature.

Incense is an object that is burned and emits smoke, the smoke released can deliver subtle

spirits to God. (Sabda et al., 2023). The incense smoke that comes out after burning is believed to be able

to connect between humans and nature. The form of prayers offered by the community during the

ritual process will be carried by the smoke. The incense smoke will reach God so that the prayers will

be answered. The prayer that is prayed when burning incense "intention ingsun ngobong dupo,

kukuse dumugi angkoso, kang anggondo arum pinongko tali rasan ingsun manembah dumateng gusti

kang akaryo jagad". After the prayer is said and the incense is lit, it is moved so that the flame is

extinguished until it remains lit at the end of the incense and lets it emit a fragrant odor. In the Guyang

jaran ritual of Legoksari village, incense is considered a form of prayer. The hope that the people of

Legoksari village want for their future life. Incense is also often considered a form of respect, worship,

and invocation of ancestral spirits.

Candles

Lilin according to Bausastra odor (poerwadarminta, W.J.S 1939) has the meaning of diyan. In

KBBI, candle means a strong unit of light. From both dictionaries, candle has the meaning of a light

source as illumination. Candles also have their own meaning in the context of rituals, namely as

spiritual light.

According to Charles Sanders Pierce's theory, from the results of the analysis, a sign was found

in Figure 10 in the table above. The object found is a candle. Then the interpretant found in the form

of a candle is a source of light as a light made of bee material, paraffin with a wick in the middle. Sunbu

will be burned so as to produce light as a source of illumination in the process of the guyang jaran

ritual.

Candles and fire are not only ritual properties, but also symbols to summon ancestral spirits.

(Santoso & Pramonojati, 2020). In the guyang jaran ritual, candles are presented as pepadang or lighting.

When the ritual process is carried out, only candles are used as a light source. Candlelight is also

considered a symbol of life and death. Life is likened to a lit candle, short and easily extinguished.

Candles are also believed to be a spiritual light that cleanses negative energy. The prayers offered

during the ritual will protect and create a circle of energy that is safe from evil spirits.

Frankincense

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Kemenyan in the Bausastra dictionary (Dirjasupraba: 1931) means gul gula. Gul gula refers to

the slightly sweet flavor of frankincense. In KBBI frankincense means a fragrant plant when burned.

From the two dictionaries, it can be concluded that frankincense comes from plants that when burned

produce fragrant smelling smoke. Frankincense has been used for centuries in various rituals such as

in this guyang jaran ritual.

According to the theory of Charles Sanders Pierce, from the results of the analysis found sign /

sign image 11 in the table above. The object found is frankincense. Then the interpretant found in

frankincense is a plant derived from the frankincense tree (genus styrax), which when burned

produces fragrant smoke. Frankincense has a calming aroma for those who inhale it, providing a

spiritual and relaxing experience. When burned, frankincense is described as having a sweet, spicy,

and bitter flavor.

In the context of offerings, frankincense has many connections between the human world and

the spiritual world. Frankincense is often regarded as a medium of connection between humans and

god and also ancestors who have died first. (Ni’am et al., 2024). As a Javanese community, incense is

considered a witness to the intentions that will be carried out by the community. This means that the

soft and aromatic smoke of incense also symbolizes clarity of heart and mind, and shows one's

sincerity. Frankincense is also a means of introducing prayers, everything that is prayed for will reach

God through the smoke of burning incense. In addition, frankincense is considered a form of respect

for ancestors. The soaring smoke of incense is considered a deep respect and communication with

the ancestors.

Cigarettes

Cigarette in the Bausastra dictionary (Poerwadarminta, W.J.S 1939) means "linthingan mbako".

If in KBBI cigarettes have the meaning of tobacco rolls. From the two dictionaries, it can be concluded

that cigarettes come from rolled tobacco plants. Cigarettes in offerings are an important element in

the Javanese tradition as offerings to ancestors or spirits in traditional ceremonies or rituals.

In Charles Sanders Pierce's semiotic theory, a sign was found in Figure 12 in the image table

above. The object found is cigarettes. Then the interpretant, cigarettes are products made from

tobacco leaves and rolled in special paper. The paper used is "garet" which is rectangular and thin

and has a slightly sweet taste. The main ingredients used in making cigarettes are tobacco, nicotine,

and chemicals (tar, carbon monoxide). Cigarettes are usually equipped with a filter that will be burned

at the end and the smoke is inhaled through the mouth. There are 2 types of cigarettes, namely clove

and non clove cigarettes. Kretek cigarettes are cigarettes made from a mixture of tobacco and cloves,

while non-kretek cigarettes are only made from pure tobacco. The cigarettes commonly used in

rituals are clove cigarettes. Cigarette brands used include klobot cigarettes, red salt warehouse, and

dji samsoe.

Cigarettes in the context of offerings have a deep meaning. Tobacco as the main ingredient of

cigarettes, where tobacco is the main income of the Temanggung community. This is a form of

community gratitude to God who has provided abundant sustenance. Then cigarettes are also

referred to as a symbol of closeness and social relations. By sitting together enjoying cigarettes as a

form of establishing good relations between people. In addition, cigarettes are one of the ubarampe

favored by ancestors. Because smoking is a habit from them when they were alive where they are

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local residents who uphold the ancestors. Then the main meaning of cigarettes as a form of gratitude,

cigarettes are served as a sign of asking for blessings and respect for ancestors or spirits.

Tobacco is not only correlated with the economic context, but also closer to the existence of an

individual and the Temanggung community as a reflection of socio-cultural connectivity. (Palevi et al.,

2016; Ummah, 2019)Tobacco has its own place in culture and rituals, but it has led to various debates

regarding the health impacts for users and the surrounding area. It can be seen that tobacco is the

main source of income for the Temanggung community, especially Legoksari village. Although this

has many challenges related to price fluctuations and government policies. For the people of

Temanggung, tobacco is not just a plant, but also a cultural and economic heritage that continues to

develop today.

Fragrant flowers

Kembang wangi in the Bausastra dictionary (Poerwadarminta: 1939) consists of two words:

kembang meaning "sekar" and wangi meaning "ambu kang sedhep". From the dictionary, it can be

interpreted that kembang wangi is a flower that has a fragrant odor. In rituals, fragrant flowers are

usually used as offerings and served in a bowl of holy water.

In Charles Sanders Pierce's semiotic theory, from the results of the analysis, a sign was found

in Figure 13 in the table above. The object found is a fragrant flower. Then the interpretant, fragrant

flowers are flowers that have a strong and refreshing aroma. The aroma is the focus of spiritual

cleansing or offerings in the ritual process. The types of flowers consist of jasmine flowers, rose

flowers, kenanga flowers, and cempaka flowers.

In a cultural and spiritual context, fragrant flowers have several meanings that local people

believe in. Fragrant flowers symbolize purity and purity of heart. The fragrant aroma of fragrant

flowers symbolizes the cleanliness of the soul and heart of the people of Legoksari village. In addition,

fragrant flowers are also a tribute to ancestral spirits. Fragrant flowers are a symbol of hope (Ummah,

2019). The form of hope prayed by the Legoksari village community to God in the ritual process is a

great hope. The fragrance of fragrant flowers is also believed to have a calming and peaceful effect.

This is a form of prayer so that the people of Legoksari village always have a calm and peaceful life.

The fragrance of fragrant flowers can also attract the attention of ancestral spirits. The presentation

of fragrant flowers has an important part as a symbol of purity, honor, and spiritual cleansing.

Kembang durang

Kembang durang is often referred to as a sow flower. Kembang durang is served in woven

containers and on banana leaves. The use of durang flowers as a form of offering to ancestral spirits,

danyang, and other spiritual forces. In the theory of Charles Sanders Pierce, from the results of the

analysis found a sign in Figure 14 in the table above. The object found is the durang flower. Then the

interpretant, kembang durang is a series of flowers used in the tradition of sowing flowers or

commonly called nyekar. The tradition of sprinkling flowers on the grave reflects appreciation and

respect for the life that has passed. The flowers usually used are roses, jasmine, kenanga, and hibiscus.

Fragrant flowers symbolize sincerity, beauty, and respect for those who have passed away.

Roses symbolize love, respect, and beauty. Jasmine flowers symbolize purity, refinement, and purity.

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Ylang ylang has a distinctive aroma as a symbol of majesty and respect. Finally, the cempaka flower

symbolizes spirituality.

In the context of rituals, kembang durang is considered a link between the physical and spiritual

worlds. It becomes a medium that helps balance the relationship between the living and the dead.

Then when included in offerings, according to the people of Legoksari village, durang flowers are

believed to convey prayers and good intentions, then because with good intentions prayers will be

received well too. The presentation of durang flowers in rituals and full of meaning shows that durang

flowers symbolize happiness, abundance, and welfare of the Legoksari village community.

Flower arrangement

Kembang setaman according to the Bausastra dictionary (Poerwadarminta, W.J.S 1939) means

mixed flowers - colorful dinggo sarat misuhi panganten. The name kembang setaman is taken from

the word "man" which means "safe". Kembang setaman is a flower that contains 7 forms, namely

jasmine, kanthil, red rose, white rose, sedap malam, kenanga, and kemuning. Setaman flowers are

usually used in various ceremonies and rituals including the Guyang Jaran ritual in Legoksari village.

In this Guyang Jaran ritual, setaman flowers are placed near the shower when the ritual is performed

at the sendhang to bathe the Jaran kepang. And it is placed next to a large stone when the ritual is

performed at pepundhen.

In Charles Sanders Pierce's semiotic theory, Sign is found in Figure 1 in the image table above.

The object found is a setaman flower. Interpretant found, setaman flowers are colorful flowers

containing 7 forms, namely jasmine, red roses, white roses, kanthil, sedap malam, kenanga, and

kemuning. Setaman flowers are mandatory ubarampe in Javanese traditional ceremonies. Where

setaman flowers have a symbol of harmony and happiness of life (Jurnal Pendidikan Bahasa, Wahyuti, and

Rumadi 2019). Seven forms of flowers have their own meaning, namely jasmine flowers are a symbol

of purity and sincerity. Rose flowers have the meaning of love and affection. Kenanga flowers have a

symbol of fragrance and prosperity. Kathil flowers symbolize eternity and sincerity. Kemuning

flowers have the meaning of purity and protection. Sedap malam flowers have the meaning of purity

and pleasure.

Red and white roses can also be likened to the red and white blood in the human body. In

addition, setaman flowers have the meaning of cleansing oneself from evil spirits and negative energy.

Setaman flowers symbolize harmony and happiness in life. (Jurnal Pendidikan Bahasa et al. 2019). This

symbol means harmony in people's lives so as to create fragrance and peace in Legoksari village.

Setaman flowers also have a safe meaning, where all prayers uttered mean that they will get safety. It

can be interpreted that setaman flowers mean beauty, purity, harmony, and safety for the entire

Legoksari village community.

Degan ijo

Degan ijo in the Bausastra dictionary (Poerwadarminta: 1939) means "krambil enom (banyune

legi)". Then according to KBBI degan ijo means "young coconut fruit". From both dictionaries, it can

be concluded that degan ijo is a young coconut fruit. Coconut itself is a palm plant whose fruit is

covered with a shell and inside has meat containing coconut milk and water. Degan ijo is often served

in various rituals as offerings.

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In Charles Sanders Pierce's theory, according to the results of the analysis, a sign is found in

table number 16. The object found is degan ijo. Then the interpretant found, Degan ijo is a young

green coconut and has fresh, sweet-tasting water that contains isotonic, and has soft flesh with a jelly-

like texture. Degan ijo is usually placed in the offerings along with other ubarampe.

Degan ijo has various spiritual meanings in its use as offerings in rituals. Degan ijo water is often

considered holy, and able to purify because it has not been mixed with other water. (Akbar, 2018). The

holy water produced from degan ijo is expected to be able to purify the body and mind of the people

of Legoksari village. Degan ijo water is considered to have the power to remove negativity from a

person. Then degan ijo is also often used in rituals as protection, for example degan ijo water will be

sprinkled when someone experiences spiritual disturbance or trance. Then someone who is in a

trance will recover because degan ijo is considered a money drink favored by evil spirits. Degan ijo

is also believed by the Legoksari village community to be able to provide blessings from ancestral

spirits who are offered offerings. In addition, degan ijo is a crop that symbolizes harmony with nature

where degan ijo is likened to running water that continues to support the people of Legoksari village.

Young green coconut or degan ijo has a meaning as a symbol of the perfection of life. (Akbar, 2018;

Nugrahenni, 2016). Where degan ijo is believed to be able to show a close relationship between humans

and natural forces and is able to provide a harmonious balance in the perfection of the life of the

Legoksari village community.

Wedang 7 werna

Wedang 7 werna in the Bausastra dictionary (Poerwadarminta: 1939) means "godhogan

banyu". Then in KBBI wedang means a drink made from sugar and coffee (tea, ginger, etc.) brewed

with hot water, usually to warm the body. Wedang 7 werna in some rituals is served as one of the

offerings.

In Charles Sanders Pierce's semiotic theory, according to the results of the analysis, sign

number 17 was found in the table above. Then the object found from the sign is wedang 7 werna.

Interpretant found, wedang 7 werna is a drink that has several colors and flavors. The wedang that is

usually served consists of wedang putihan, dawet, sweet tea, bitter tea, sweet coffee, bitter coffee, and

coconut milk. Each wedang will be served in a separate container, usually served in a clear glass as

shown on the sign. Wedang 7 werna is served in the front or center of the various other components

of the offerings. Everything is arranged so that no offerings are left behind as it may affect the process

of the ritual.

Wedang 7 werna served symbolizes pitulungan / help (Akbar, 2018; Rudiyanto & Dkk, 2020; Septia,

2024). Where the people of Legoksari village ask for help only to God. The color of wedang 7 werna

has a different meaning. The color of white water and coconut milk has a holy meaning, white water

that has not been mixed is believed to cleanse the soul of the Legoksari village community. Then the

brownish yellow color of tea is a manifestation of the power of the earth, from the prayers that are

prayed it is hoped that it can show the relationship between humans and nature. The black color of

coffee has a symbol between life and death. The flavors in wedang 7 werna on offerings also have a

deep meaning. The bland, bitter and sweet flavors of wedang 7 werna are just like the harmony of life.

Every journey of human life will definitely pass through the joyful part like the sweet taste of wedang,

sorrowful like the bitter taste, and tasteless like the taste of coconut milk and plain water. Where

everything that happens in life must be accepted and lived in balance. The taste in wedang 7 werna is

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expected to be able to form an attitude of wisdom, sincerity, fortitude from life that can help the

people of Legoksari village to harmonize themselves with nature.

Conclusion

Ubarampe is a series of tools and materials that have an important role in ritual processions

and traditional ceremonies, especially in the Guyang jaran tradition in Legoksari village. Each

ubarampe contains deep symbolic meanings related to the culture and spirituality of the community.

Like tumpeng, it symbolizes balance, gratitude, and supplication to God. Sega kapirata is yellow sega

as a repellent and reflects simplicity. Sega bakar symbolizes the spirit of sincerity, and respect for

ancestors. Endhog jawa is an egg that symbolizes the beginning of life, purity, and protection. Ingkung

symbolizes submission and nobility of heart. Cambah pethek symbolizes fertility and hope for

survival. Juaddah pasar means togetherness and gratitude and depicts the cycle of life. Jenang abang

putih symbolizes harmony. Then, incense and incense as a symbol of prayer and a means of

communication with ancestors through smoke. Candles symbolize life and spiritual protection.

Cigarettes as a form of gratitude and respect for ancestors and socio-cultural reflection. Perfumed

flowers symbolize purity and spiritual cleansing. Durang flowers as a form of respect for those who

have passed away and as a form of connection between the physical and spiritual worlds. Setaman

flowers symbolize harmony and are believed to cleanse negative energy. Then degan ijo is a sacred

young coconut fruit, usually used for spiritual protection. Wedang 7 werna is a drink that has a

meaning of color and a sense of life's journey. The uparampe in the Guyang jaran ritual as a whole

reflects gratitude, supplication, and the connection between humans, nature, and spiritual forces.

Uparampe is also a medium to convey the prayers and hopes of the people of Legoksari village and

makes it integral to their cultural and spiritual practices. .

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