The Cirebon or Cirebonese (Wong Cirebon; Urang Cirebon) are an indigenous ethnic group native

to Cirebon in the northeastern region of West Java, Indonesia. With a population of approximately
1.9 million, Cirebonese population, they are mainly adherents of Sunni Islam. Their native language
is the Cirebonese, which is a form of mixed language between the Javanese and Sundanese, with a
heavier influence from Javanese.[2]

A recognized ethnic group[edit]

Javanese dance in a backyard in Cirebon.

Initially, Cirebonese ethnicity was closely associated with that of the Javanese
people and Sundanese. However, its presence later led to the formation of its own culture, ranging
from a variety of coastal batik that does not really follow the standards of the Javanese palace style
or commonly known as interior batik, until the emergence of traditional Islamic patterns that came
about in accordance with the construction of the Cirebon palace in the 15th century, which was fully
based on Islam. The existence of the Cirebonese ethnic group that does not consider themselves
as Javanese people or Sundanese was finally answered in the 2010 population census whereby a
column that specifically mentions Cirebonese was made available. This meant that the existence of
Cirebonese ethnic group has been recognized nationally as a separate tribe, according to Erna
Tresna Prihatin:-
The indicators (Cirebonese tribe) seen from the local language used by the Cirebonese is not the
same as with the Javanese or Sundanese people. The Cirebonese community also has a distinct
identity that makes them feel as they are their own ethnicity. Other indicators that characterizes a
person as a Cirebonese is the name, which is unlike of those Javanese and Sundanese people.
However, there have been no further research that could explain the characteristics identity of the
Cirebonese. In order to search for a person's ethnicity, it can be done through the biological
patrilineal lineage. In addition, if a person identifies him or herself with the area (Cirebon) in soul and
in spirit, then he or she is entitled to feel as part of the tribe in question.[3]

Culture[edit]
 Wayang cepak, a traditional Cirebonese puppet made from wood

Burokan, a traditional performing arts in Cirebon

A Cirebonese batik

Language[edit]

Cirebon script in a mosque

In the past, Cirebonese was used in coastal trade in West Java from Cirebon which was one of the
major ports, particularly in the 15th century until the 17th century. The language is influenced
by Sundanese culture since the Cirebonese are located adjacent to the Sundanese cultural region;
especially Kuningan and Majalengka, and also influenced by Chinese, Arab and European culture.
[4]
This is evident in words such as "Taocang" (pigtail) which is a loanword from Chinese
language (Hokkien language), the word "Bakda" (after) which is from Arabic language, and then the
word "Sonder" (without) which is the absorption of European languages (Dutch language).[5] The
Cirebonese language also maintains ancient forms of the Javanese language such as phrases and
pronunciation, for example "Ingsun" (I) and "Sira" (you) are words that are no longer used by
the Baku Javanese language.
Debate[edit]
The question about Cirebonese as an independent language from the Sundanese and Javanese
language has been a fairly long debate, and has involved political government, cultural and linguistic
factors.
As a Javanese dialect[edit]
Studies made by using questionnaires as a benchmark to indicate vocabulary and basic culture
(eating, drinking, and so on) based on Guiter's method showed differences in Cirebonese vocabulary
with Javanese in Central Java and Yogyakarta was up to 75 percent, while differences with
the Javanese language dialect in East Java was up to 76 percent.[6]
Although linguistic research to date suggests that Cirebonese is "only" a dialect (for according to
Guiter's observation, it is said that to be a separate language it must have as much as 80%
differences from its closest language), but to date the 5th Regional Regulation of West
Java Provincial, 2003 still recognizes Cirebonese as a language of its own and not as a dialect.
According to the Head of Language Bandung, Muh. Abdul Khak, it is legitimate because the
regulation is based on political assessment. In the world of language according to him, a language
can be recognized on the basis of three things. First, on the basis of the recognition by its speakers,
second on the basis of the political, and the third on the basis of linguistics. Language on the basis
of political, other examples can be seen from the history of Indonesian language. Indonesian
language which stems out from the Malay language, should be named Indonesian dialect of
the Malay language. However, on the basis of political interests, eventually development of
the Malay language in the country of Indonesia by the Indonesian government that it was claimed
and named as Indonesian language. In addition to political reasons, the recognition of Cirebonese
as a language can also be viewed from within its geographical borders. Abdul Khak mentioned that
Cirebonese is regarded as a dialect if viewed nationally with the involvement of Javanese language.
Which means, when regulations was first made only within the area of West Java, Cirebonese was
not regarded as significant in comparison to the Javanese language. What more if compared
with Betawi Malay and Sundanese, Cirebonese is indeed different.[7]
As an independent language[edit]
With the revised legislation it has actually allowed various linguistic arguments. However, a greater
interest of which is considered from the political standpoint are the Cirebonese speakers, who do not
want to be regarded as Javanese or Sundanese people. Chairman of the Institute of Cirebonese
Language and Literature, Nurdin M. Noer said that Cirebonese is a mixture
of Javanese and Sundanese. Although in conversations, Cirebonese people can still understand
some of the Javanese language, he said Cirebonese vocabulary continues to develop and does not
only "depend" on the vocabulary of the Javanese nor the Sundanese language. He mentioned:
In addition, there are many dialects of the Cirebonese language. For instance the Plered, Jaware,
and Dermayon dialect.
If revision were to be made on the regulations mentioned, there will most likely be a protest from the
speakers of the Cirebonese community. Linguistic expert, Chaedar Al Wasilah assessed that with
the native speakers being more vocal, changes to the recognition should not be done. Therefore,
what is needed is to protect the Cirebonese language from extinction.[7]
Vocabulary[edit]
Most of the original vocabularies of this language have nothing in common with the
standard Javanese language (Surakarta-Yogyakarta region) neither morphology nor phonetics.
Indeed, the Cirebonese language used in Cirebon and with those in Indramayu, although are part of
the Javanese language; have huge differences with the "standard Javanese language", which is the
language taught in schools that held to the Solo Javanese language. Thus, before the 1970s,
textbooks from Solo can no longer be used because it was too difficult for students (and perhaps
also, the teacher). Therefore, in the 1970s, textbooks were replaced with Sundanese textbooks.
However, it turns out that the idea was a misconception (of the Cirebonese language) until
movement was emerged to replace the textbook in the language used in the region, namely
Cirebonese dialect of the Javanese language.[8] Nevertheless, publishers that supported of regional
language to be taught in schools did not include the word "Javanese language of the Cirebonese
dialect" again in the following year, but instead used the term "Cirebonese language". It has also
been done on published books by supporters of Cirebonese as a teaching subject in 2001 and 2002.
"Cirebonese Language Dictionary" written by Sudjana had not put words "Javanese language of
Cirebonese dialect" but only "Cirebonese Language Dictionary". So it was with the publishing of
"Wyakarana - Cirebonese Grammar" in 2002 which no longer shows the existence of Cirebonese as
part of the Javanese language, but instead as an independent language itself.
Vernacular Cirebonese[edit]
Following is a comparison between Cirebonese with other languages that are considered cognate,
such as Serang Javanese (Bantenese), Tegal and Pemalangan dialect of the Javanese, as well
as Baku Javanese (Surakarta-Yogyakarta dialect) of the Bagongan (vernacular) style.

Cirebone Surakart
Tegal- Suraba
se & North Ban Banyuma Pemala a- Indonesi Engli
Brebe ya-
Dermayo ten san ng Yogyaka an sh
s Malang
n[9] rta

kita / inyong
inyong / aku /
reang / kyta / nyong aku aku I
nyong saya
isun nyong

koen /
kamu /
ira sire ryka koen koe kowe kon / you
anda
awakmu

neme nemen /
very /
pysan pisan banget n/ temen / tenan men sangat
truly
temen teo

kepryben keprimen keprywe keprib keprime piye / yaopo bagaima how

 n/
kepribe
en / n/
/ keprywe priben primen / kepriye na
/ pribe prime /
priben /
pribe

ora /
ora / beli ore ora ora ora gak tidak no
belih

kawin / marrie
rabi rabi kawyn kawin kawin kawin kawin
nikah d

manjin
manjing
manjyng manjing mlebu g/ mlebu mlebu masuk enter
/ mlebu
mlebu

pan /
arep / pen /
arep arep pan arep katene akan will
pan ape /
pak

kadi /
syng sake sekang sing seko teko dari from
kading

Cirebonese dialects[edit]
According to Mr. Nurdin M. Noer, chairman of the Institute of Cirebonese Language and Literature
there are at least a few Cirebonese dialects, some which are Cirebonese Dermayon dialect or also
known as Indramayuan dialect, Cirebonese Jawareh dialect (Sawareh Javanese) or Javanese
Separuh dialect, Cirebonese Plered dialect and Gegesik dialect (northern region of West Cirebon;
today it is divided into Kedawung and Tengah Tani districts).
Jawareh dialect[edit]
The Jawareh dialect or also referred to as Sawareh (meaning "partial", or literally "half") Javanese is
a dialect of the Cirebonese language that is used around the borders of Cirebon
Regency and Brebes Regency, or around the borders of Majalengka Regency and Kuningan
Regency. The Jawareh dialect is a combination of part Javanese language and part Sundanese
language.[10]
Dermayon dialect[edit]
The Cirebonese Dermayon dialect is widely used in the area of Indramayu Regency, according to
the Guiter's method, the Dermayon dialect have about 30% differences with the Cirebonese
language itself. The main characteristic of Dermayon dialect speakers is to use the word "Reang" as
a term for the word "I" instead of using the word "Isun" as those used by Cirebonese language
speakers.
Plered dialect[edit]
The Cirebonese Plered dialect that is used in the west side of Cirebon Regency, is known its strong
use of "O" characteristic. For example, in standard Cirebonese language the word "Sira" in
western Cirebon Regency dialect is translated as "Siro", which means "You". The word "Apa" in
Cirebonese language becomes "Apo" (means, "What") in western Cirebonese dialect, likewise the
word "Jendela" becomes "Jendelo" (means, "Window"). For instance, "anak saya masuk teka" will
be translated as "anak kita manjing ning teko". Besides that Cirebonese Plered dialect has its own
unique accent such as the usage of additional words like "jeh" or "tah" in any conversation. Dialect
speakers who occupies the western region of Cirebon Regency tend to express themselves with the
title "Wong Cirebon", which is very much different from the standard Cirebonese language (Sira)
used by the residents of Cirebon city to refer to themselves as "Tiyang Grage"; although both "Wong
Cirebon" and "Tiyang Grage" have the same meaning that is "Cirebonese".[10]
Gegesik dialect[edit]
Gegesik is a dialect that is spoken in the northern region of West Cirebon and around Gegesik
district, the Cirebonese Gegesik dialect is often used as the intermediary language
in Pewayangan from Cirebon by the Dalang (puppet master) himself and there is a possibility that
this is a finer dialect compared to the dialect of the "Wong Cirebon" itself.[11]
Comparison of dialects[edit]

Standard Indramayu Plered Ciwaringin

Indonesian English
Cirebonese dialect dialect dialect

Ana
Ana Ano Ana Ada There is
(vernacular)

Apa
Apa Apo Apa Apa What
(vernacular)

Bapak Mama' /
Bapak Bapa / Mama Bapak Father
(vernacular) Bapa

Beli
Ora Beli Beli / Ora Tidak No
(vernacular)

Dulung Dulang Dulang Muluk Suap (Makan) Feed (To eat)

 (vernacular)

Elok Ever / Did

Sokat Lok Sok Pernah
(vernacular) before

Isun
Reang Isun Isun / Kita Saya I
(vernacular)

Kula (loosed) Kula Kulo Kula Saya I

What's up? /
Lagi apa?
Lagi apa? Lagi apo? Lagi apa? Sedang apa? What are you up
(vernacular)
to?

Laka Lako /
Laka Laka Tidak ada Don't have
(vernacular) Langko

Paman
Paman Paman Mang Paman Uncle
(vernacular)

Salah
Salah Salo Salah Salah Wrong
(vernacular)

Seorang
Sewang Alone (Each
Sewong Sawong - (Masing-
(vernacular) one)
masing)

Family system[edit]
Below are the terms used by Cirebonese people to address family members:

Un
Cibreb You Eld You Great
Dau cle
onese Fat Mot Elder nger er nger Grand Grand grand
Son ghte /
dialect her her brother brot sist sist father mother paren
r au
s her er er ts
nty
Lor Yay Mama Mimi
Ma Kac
sub- u/ Nok tuwa / tuwa /
ma Aang / ung /
dialect Mi Lan Wad Kak / Adi Bapa Mbok Uw
/ Kakang Adi Buyut
of mi ang on ang wad tuwa / tuwa / a
Ma lanang lana
Plered wad on Bapo Mbok
mo ng
dialect on tuwo tuwo

Kidul
sub-
Yay
dialect Ma Kac Nok Mama
u/ Uw
of ma Aang / ung / / gede / Mimi
Mi Lan Wad Kak o/
Pleret / Kakang Adi Ado Mamo gede / Buyut
mi ang on ang Uw
dialect Ma lanang lana wad gede / Mide
wad a
(Plumb mo ng on Made
on
on
district)

Sen
Wa
Derma ang
Ba Ma Yay Bapa Mak / Yut /
yu / Akang Adi Nok Nok
pa k u tuwa tuwa Uw Uyut
dialect Ena
a
ng

Kakang
/ Raka
("Raka"
Cirebo Wa
is
nese Ra Mi Kac Yay / Yut /
adopted Rayi Nok Yayi Ki Nini
(loosed ma mi ung u Uw Uyut
from Ja
) a
vanese
languag
e)

Bagon
gan Wa
Cirebo Ma Mi Kac Yay / Yut /
Aang Ari Nok Nok Aki Nini
nese ma mi ung u Uw Uyut
(Verna a
cular)

Customs[edit]
Royal Wedding[edit]
The Royal Wedding custom of the Cirebonese community is called Pelakrama Ageng in Cirebonese
language. The customs of marriage attempts to elevate local traditions with the emphasis on Islam
as the center of the ceremony. The customs of Cirebonese wedding has its own local moral values
in the context of the simplicity in the Cirebonese community way of carrying out large celebrations.
Such example is in the Cirebonese dowry customs which only requires tubers, vegetables and
valuables (as in the form of jewelry or cash according to the groom's means), where in carrying out
those requirements Cirebonese community will prioritize Islamic elements more than others; and
among them is to avoid ria (the attitude of wanting to be praised).
Marriage proposal[edit]
A marriage proposal or in Cirebonese language tetali or njegog is the early stage of the Cirebonese
Royal Wedding procession whereby the messenger of the man visits the parents of the woman's
house and expressed his intention to marry their daughter.[12] Then the woman's mother would ask
her for her approval. The woman will then give her answer in the presence of the messenger as a
witness. After receiving the answer, the messenger and the woman's parents will have a discussion
to determine the wedding date. Once there is agreement, the messenger excuse himself to convey
the message to the man's parents.
Dowry[edit]
On the day of delivering the dowries, the woman's parents accompanied her immediate family
members will receive the man's messenger as he arrives together with his envoy accompanied a
group men carrying the dowry; among them are:-[13]

 Fruit bearers
 Tubers bearers
 Vegetables bearers
 Mas picis bearers, which are dowries in a form of jewelries and cash that are to be handed over
to the woman's parents.
Washing[edit]
According to Sultan Sepuh XIV Pangeran Raja Adipati Arief Natadiningrat, Siraman (meaning,
"splashing of water" or "washing" and sometimes also referred to as Siram Tawandari) symbolizes
purity. The Siraman procession is a tradition of bathing the bride with a certain traditional procedure
takes place before proceeding with the solemnization ceremony. It aims to cleanse the body and
soul of the bride before conducting the ceremony, which is the door to starting a new life with her
partner.
As according to the teachings of Islam, that good deeds must be preceded by cleansing themselves
of impurity, be it both small or great.[14]
In Islam, all of us who wants to worship must certainly begins with self-cleaning. Siraman is also a
way of self-cleaning, and getting married is part of worship. So, before getting married a need
for Siraman is done first so that both body and soul will be cleanse.[15]
Both the bride and groom will be brought to the place for Siraman, called cungkup by the makeup
person, accompanied by their parents and elders. As they walk towards the place
for Siraman accompanied with traditional musical instruments; the nablong, the bride will wear
a batik sarong of Cirebonese style, namely the Wadasan cloth. Usually the color of the sarong is
green which symbolizes fertility. Before Siraman, the chest and back of the bride will be given scrubs
and after which the makeup person will then invite the parents and elders to wash the bride
alternately. Once completed, the water that is used to wash the bride will be given to young girls and
boys who were present as a symbolic meaning that they should follow the examples of the bride and
groom. This ceremony is called Bendrong Sirat where the water used for the Siraman are sprinkled
to the young girls and boys who attended the event.
Titivate[edit]
To ornate or in Cirebonese language called Parasan is done by the prospective bride after
the Siraman ceremony. One of the Parasan process called ngerik where the removal of fine hair
done by the makeup person as the parents and relatives watch.[16] This event accompanied
by moblong, a karawitan music which means the fountain of water is like a full moon.
Visiting graves[edit]
Visiting of tomb (ziarah) is normally done to offer prayers for ancestors who have already gone.
Usually if the bride is a descendant of the Cirebonese Sultanate, the bride will make a visit to the
tomb of Sunan Gunung Jati tomb and the ancestral tomb of the Cirebonese sultans at the Astana
Gunung Jati Tomb of the Cirebonese Kings Complex in Astana village, Gunung Jati district, Cirebon
Regency to receive blessings before proceeding with the marriage ceremony.
Visitation of the Astana Gunung Jati Tomb of the Cirebonese Kings Complex begins by praying in
front of the pasujudan gate. The door is the third of the nine doors leading to the tomb of Sunan
Gunung Jati that seats at the top of the hill. Apart from praying in front of the pasujudan door, usually
Sultan Sepuh of the Kasepuhan palace and the bride will also spread flower petals and offer prayer
in the tombs of the elders of Kasepuhan palace; and among them are Sultan Sepuh Raja Sulaiman
and Sultan Sepuh PRA Maulana Pakuningrat. The visitation ends at the time for Salat Zuhr prayer.[17]
Fetching the bride[edit]
When the wedding day arrives as agreed, representatives of the bride will send emissaries to fetch
the groom. Once arrive at the home of the groom's family and the messenger delivers his message
with the intention to bring the prospective groom to the bride's home for a wedding ceremony.
Parents of the groom are not allowed participate in the marriage ceremony as it is forbidden for them
to witness.
Once the consent has been granted by the parents of the bride (Ijab Kabul), the groom will be
covered with a cloth belonging to the bride's mother. This signifies that the groom has become a
son-in-law. After it has been done, the cloth will be taken back to indicate that the bride is no longer
in the protection of her parents and now has to carry her own responsibility. Ijab Kabul in Royal
Wedding or Pelakrama Ageng of the Cirebonese palace is usually conveyed in loosed Cirebonese
language.[18]
Meeting the bride[edit]
Once the solemnization ceremony is completed, they will proceed with the meeting of the bride and
the bridegroom ceremony which is referred to as Temon or Salam Temon.[19] Both the bride and the
bridegroom will be brought to the front porch or doorway of the house for a stepping on eggs event.
The egg made up of shell, egg white and egg yolk bears its own symbolic meaning:-[19]
Egg shell as a vessel or place, egg white as purity and devotion of the wife, and egg yolk as a
symbol of grandeur. With so all the purity and majesty of his wife from that moment on wards
belonged to her husband. Among the tools that are used are the pipisan (a type of millstone) or a
rectangular stone that is wrapped in white cloth. The bridegroom will step on the eggs symbolize the
change status of a young man to a husband and wants to start a home and have children of his own.
The bride will then wash the feet of her husband, to symbolize loyalty and wants to build a happy
home together. Before washing the feet of her husband, the bride will ask for blessings from her
husband. When the bride is from a well-off families usually during the Salam Temon ceremony,
the gelondongan pangareng will be carried out as well which is the complete delivering of tribute of
goods (valuables).
Spreading of money[edit]
This event is held as a form of parents expressing their happiness for the marriage of their children.
Coins that are mixed with yellow rice and turmeric are spread, or in Cirebonese language it is
called Sawer, as a sign so that the bride and groom are given an abundance of fortune, attain
mutual respect, live in harmony and are well-suited for each other. Normally when coins are
sprinkled or spread, noises of excitement are heard of those that were rushing for the money, yellow
rice and turmeric.[20] Those noise of excitement is what is referred to as Surak.
Sprinkling of Pugpugan[edit]
In a squatting position, the head of the bride and bridegroom are sprinkled with pugpugan by the
makeup person. The pugpugan is made of welit; which is either ilalang or fermented coconut leaves.
The purpose of this ceremony is done for a long lasting marriage just as the welit are tied tightly until
it is fermented, and for both of the bride and bridegroom to be able to make a full use of the
sustenance that they are blessed with. Once the ceremony is completed by the makeup person, the
bride and bridegroom are bought into the aisle. Parents of the bridegroom are then invited by
relatives of the bride to accompany the bride and bridegroom in the aisle.
Partaking of yellow sticky rice[edit]
Partaking of the nasi ketan kuning (yellow sticky rice) by the bride and bridegroom ceremony is led
by the makeup person. The nasi ketan kuning is arranged in a circle of 13 grains of rice.[21] First, the
parents of the bride feeds the bride and bridegroom with a total of 4 grains. Then, another 4 grains
are fed to the bride and bridegroom by the parents of the bridegroom. Followed by the bride and
bridegroom feeding each other with total of 2 grains. The remaining 1 grain of rice is to be contested
and it symbolizes whoever manages to get the last grain of rice will be blessed abundantly.[21]
However, the last grain of rice is not to be consumed but to be given to his or her spouse. During the
event, both of the bride and bridegroom are seated in front as a symbol of a united husband and wife
in building a happy family. Apart from that, this event; which is also called adep-adep sekul,[12] bears
the meaning of harmony in the family among the couple, parents and parents-in-law.[21]
Parental blessings[edit]
Both of the bride and bridegroom pays homage to their parents by kneeling as a reflection of their
respect and gratitude to their parents for all the love and guidance that has been devoted to them.
The bride and groom also ask for blessings to build their own household with their spouse. After this
ceremony, a love song with advice in a form of macapat is played with the hope the bride and
bridegroom are able to manage their household in agreement, in life and in death with one another.
Closing[edit]
After receiving the blessings of their parents, the bride and bridegroom are then congratulated by
relatives that are present. Usually, entertainment such as dancing are held. For example, Cirebon
mask dance, Cirebonese cultural dance and Tayub dance.

Art[edit]

Cirebonese mask dance

 Cirebon mask dance[22]

 Gamelan Sekaten[23]
 Kemanak[24]
Cuisine[edit]

Nasi jamblang

 Docang[25]
 Empal gentong[26]
 Mie koclok[27]
 Sega Jamblang[28]
 Tahu gejrot[29]

Relation to Javanese culture[edit]

In relation to Javanese culture, the existence of Cirebonese language has always been associated
with the Javanese language due to the Cirebonese grammar that is similar to the Javanese
grammar, as well as the existence of several words in the Cirebonese language also shares the
same meaning in Javanese language.
For example "Isun arep lunga sing umah" in Cirebonese language means "I want to leave from
home" where if translated in Javanese language it is "I arep lungo sing umah". Words obtained in
both translations are almost similar but the variety of sentences in Cirebonese language is not
limited to only from the absorption of Javanese language. An example of a variant dialect in
Cirebonese language, "ari khaul mulae bakda magrib mah punten, isun beli bisa teka, ana janji sih
karo adhine". The word "ari" that is found in the sentence is an uptake of the Sundanese
language and the word "bakda" is an absorption of the Arabic language. Where if translated into
standard Sundanese language or standard Javanese language, a different variety of vocabulary will
be found from the Cirebonese sentences.[5][9]

Relation to Sundanese culture[edit]

In relations with Sundanese people or culture, the existence of the Cirebonese people is marked in a
form of the existence of the Cirebon palace; where the founders of the Cirebon palace namely
Raden Walangsungsang, Nyai Rara Santang and Prince Surya are the Kuwu (Cirebonese term of
head of settlement) in Kaliwedi district are the descendants of the Pajajaran kingdom of the Kingdom
of Sunda.[30] However, in the subsequent development of the Cirebon palace; which is the symbol of
existence of Cirebonese people, chose its own path which is mostly patterned after Islam.