Volume 6 Number 1
January-June 2021
E-ISSN: 2527-807X
P-ISSN: 2527-8088


Published by Faculty of Cultures and Languages IAIN Surakarta
Accredited Sinta S3

Banyumas Proper Names: Structure and Cultural Reflection
GITA ANGGRIA RESTICKA
[email protected]
ERWITA NURDIYANTO
[email protected]
SRI NANI HARI YANTI
[email protected]
Indonesian Literature Department, Universitas Jenderal Soedirman
Purwokerto, Indonesia
submitted: 11/5/2020 revised: 14/2/2021 accepted: 5/4/2021 published: 30/4/2021 pages: 13-22

Proper name is a linguistic symbol that reflects people’s perspectives and thoughts over
something. This study aims to reveal current naming convention in Banyumas from
linguistic perspective and to describe naming classification which covers list of proper
names, their sociocultural background, the meanings, and the functions. This study used
descriptive-qualitative method with snowball technique for the sampling. Banyumas
proper names are dominated by the use of monomorphemic form. The languages used
to give proper names come from local language , Bahasa Indonesia, as well as foreign
languages.The naming structure covers first name, functioning as gender and birth order
markers; middle name, containing ethnical or foreign element; and last name,
containing family name. Naming reference mostly uses adjectives, famous figures’
names, nature elements, flower names, puppet characters’ names, and/or numbers and
symbols. Prefix su- also characterizes some proper names in Banyumas. Cultural reflection
from Banyumas proper names is that the proper names chosen by the name giv ers,
mostly parents, resemble their hope and prayer for their children. Proper name as a part
of culture and folklore becomes ethnical identity for the people themselves.
Keywords: proper name, Banyumas, culture

Naming process is one of earliest phases of a human life. The study of proper
name is called as onomastics or onomatology. Onomastics covers naming
system and structure, naming reference, and naming function (Anderson
2007). Naming system refers to the stems or themes that forms the name;
combined themes called dithematic, and the uncombined one is called
monothematic. Naming structure consists of first name, middle name, and last
name (Van Langendonck 2007). Naming system in this study is included in
semantics field (Chaer 2007). Although proper name is strongly related with its
reference, it is often arbitrary and conventional. Thus, naming process can be
done byadopting certain reference, shiftingthe meaning from its reference, or
making a new one. Regardless all of this processing, naming process itself,
naturally, is a form of prayer from the parents, as the name givers, towards
their children.
Proper name is a social label for every individual (Bahiyah 2016) that
shows their characteristics and at the same time indirectly reflects the society
where they live. Banyumas proper names do not only show self identities and
reflect the society, but also show their kinship. This research describes how
Banyumas people generate proper names for their children and what factors
affecting it. The current trend shows that Banyumas people tend to use
foreign languages, or at least combine it with local language; famous figures’
names, and nature and floral element; as well as refer to certain important
events. This condition implies the shift of naming convention in Banyumas
from traditional into modern one.
Proper name is a sociolinguistic marker, since it is affected by social,
cultural, religious, and linguistic factors. Proper name is also a conventional
ABSTRACT

INTRODUCTION

DOI:10.22515/ljbs.v6i1.2441

Gita Anggria Resticka, Erwita Nurdiyanto & Sri Nani Hari Yanti
14 Leksema: Jurnal Bahasa dan Sastra

label for social identification and communication (Widodo et al. 2010). Naming
process is a psychological realization of the society to represent and brand
themselves to the others (Widodo 2013). Naming process of each region has
their own distinctive values and tradition, since it is affected by how the
people see the sociocultural environment through the linguistic concept,
especially in relation to the naming process.
In this modern time, some name processing still maintain the traditional
value, but some also have adopted foreign elements in it, as in Robert
Wicaksono, Patricia Agustin, Thomas Haryanto, Mohammad Lanang Dwi
Setiawan, and Bagus Dwidjosoemarto. These examples show the distinctive
features in naming process, like the family name, gender, and order of birth. It
is in line with Irmayani (2015) ‘s research that in naming process, family name
can be one of the consideration in generating a name, since it does not only
show the identity, but also their rights and obligations within their family.
Besides used to address someone, as a label, proper name also represents
the owner’s image on the society (Kridalaksana 2005). From a linguistic
perspective, proper name is a symbol which consists ofsignifier, the material
aspect, and signified, the aspect of meaning. For example, in a boy name
Aditya (sun), besides resembling a boy name, it also symbolizes the nature of
the sun. Similarly, the name Legiyah resembles a female name from the
gender marker yah, and it also shows the day she was born, that is Legi, name
of a day in Javanese market days (pasaran). Wibowo (2001) also states that
proper name, semantically, is related to variable reference and constant
reference. In this case, proper name is related to symbolic meaning that is
constructed by certain convention on certain culture. In order to get the
desired name, naming process on a chi ld have to undergo certain
considerations in a hope that they will have a good life in the future. Naming
process in Banyumas has experienced changes from time to time, and resulted
in certain uses like to show kinship, order of birth, gender, and/or social status.

This research aims to describe the classification of naming structure and
meaning of Banyumas people, whether there are certain distinctive features or
systems in name processing or not. The result of this research also describes
the sociocultural point of views, roles, and meaning of Banyumas people in
terms of naming convention–diachronically. Thus, the relation between the
names and the meanings can be identified which eventually can reveal the
identity of Banyumas people.
This qualitative research identifies naming system classification through
analyzing linguistic units of Banyumas proper names, since every culture has
their own way to utilize language for establishing their society. This study is
included as etnolinguistic research which aims to reveal Banyumas people’s
perspectives through analyzing linguistic elements on their proper names. The
data were collected by getting random proper names of Banyumas people
with emphasis on the variety of naming structure patterns as well as the
underlying factors behind it, so the data could be varied and representative.
The data collection was conducted through observation, in-depth
interview, field note, and literature review. The sampling used was snowballing
technique, in which the subjects were chosen purposively from small network
which then grew into the bigger ones. In other words, the researcher decided
the first subject, and then the first subject decided the second subject for the
researcher, and the second subject decided the third one, and so on. The
RESEARCH
METHOD

Banyumas Proper Names: Structre and Cultural Reflection
Volume 6 Number 1 (January-June 2021) 15

researcher stopped when the data collected were enough and the answers
given by the subjects became repetitively the same. The variety of data
collection techniques used in this research were aimed to identify the
sociocultural background that affected their proper names. The classification
of the proper names are revealed through linguistic perspective. Meanwhile,
the data analysis methods used in this research were identity method and
distributional method. Data analysis was adjusted to the social context, since
proper names are included as linguistic units which arise from the society
itself. The result of the study is presented informally.
Naming structure in Banyumas is varied, from using only mononym, which is
now rarely to find, to the use of polynym, which is nowmore popular; like
Mutia Maharani, Muhammad Bambang Purnama. This phenomena occured
due to acculturation, and it happened convergently and divergently.
Convergent process results in new names, while divergent process results in
modified names that are adapted to certain Indonesian cultures.
Nowadays, the exposure of internet and television affects the way
Banyumas people give names to the children, which implies that they try to
put modernity for their proper names. Some of them, semantically, also still
use proper names with literal meaning, like Bunga, Purnama, and Arif; though
some also use proper names which are not taken from neither Bahasa
dictionary nor Javanese one, like Jumirah and Wagiyem. This naming structure
diversity actually shows the variety and continuous change of sociocultural
factors as well.
The naming patterns of Banyumas proper names can be recognized from,
at least, three aspects, namely language source, name structure, and linguistic
unit. The source of language mostly used for giving names to children in
Banyumas are English, Japanese, Arabic, Sanskrit, Ancient Javanese, and few
other languages. Meanwhile, the name structure may consist of up to three
parts, i.e.: first, middle, and last name. The first name is usually used to mark
the sex or birth order of the name owner whereas the middle and last name,
each generally represents Banyumas cultural element and family name. About
the linguistic unit that constructs the name, it can be just a single word with
several syllables or comprises two words or more. The former is exemplified by
typical names, such as Dwi, Irma, Siswati, Rahmawati, Sugihastuti, and
Kusumawardana, whereas the latter is shown by Doni Kurniawan, Santi
Pujihastuti, Budi Permana Jati, and Dwi Trisna Indah Sari names.
Proper names with foreign adaptation, in which the spelling is Indonesian-
like, such as Kristina, Akila, Zainudin are are written in foreign spellings into
Cristina, Aqela, and Zenedin. This shows the current trend of name
modification by substituting certain letters, like ‘k’ to ‘c’ in Cristina, ‘k’ to ‘q’ in
Aqela, and ‘ai’ to ‘e’ in Zenedin. The change of spelling affects much on the
variety of proper names. The same case also happens within Bahasa Indonesia
itself which has undergone three spelling system changes, from Van
Ophuijsen’s, Soewandi’s, enhanced to current General Reference of Indonesian
Spelling. Proper names that remain using old spelling system are, for
example, Soemitro, Soetari Dardjowidjojo. In the old system, phoneme // was
written ‘oe’, phoneme //was written ‘dj’, and phoneme // was written ‘j’.
Transliteration is also popular in Banyumas due to the exposure of internet
and television. The higher the socioeconomic and educational background,
the more interesting their proper names are; and usually they use ethnical
Naming
Structure

BANYUMAS
PROPER NAMES

Gita Anggria Resticka, Erwita Nurdiyanto & Sri Nani Hari Yanti
16 Leksema: Jurnal Bahasa dan Sastra

and/or Islamic proper names. In the case of using foreign names, usually the
spelling is kept and the structure uses Javanese system instead. In other words,
Banyumas people do not really concern on the structure whether it is
accordingly to the coresponding foreign language or not, as long as the
names are meaningful.
The followings are some references used by Banyumas parents in giving
names to their children.
1. noun phrase: Zahra Ulfa (fragrant and soft flower), Sabab Rizqi (she
with abundant sustenance)
2. noun: Hidayah (guidance)
3. adjective: Sholeh, Sholehah (pious man/woman)
4. gender marker: Ratijan, Baridun, Saliman, Ngadimin, Warikam,
Riskun (male); Saliyem, Juminten, Poniah, Setyaningrum, Darsih,
Karsini (female)
5. birth order: Eka (first), Dwi (second), Tri (third), Ragil (the youngest)
6. Javanese prefix su-: Suroso, Sutarno, Suroyo, Sunardi
7. ending with phoneme //: Wiyono, Haryono, Lasiyo, Siswoyo
8. ethnical characteristic: Teguh Triyono, Endang Sumarni, Agus Waluyo,
Bambang Laksana
9. remarkable time/event: Mardika (independence day); Fitri Wulandari
(Eid al Fitr), Wahyu Subhi (fajr), Lailatul Numah (night), Akbar
Ramadhan (Ramadhan) Banjiriyah (flood)
10. Javanese market day (Pasaran)/month: Legiyah, Maniswati, Tugiyati
(Sabtu legi); Parji (bulan Sapar tanggal siji)
11. month and year: Rahmad Januari (January), Eka Nawa Songo Songo
(1999)
12. famous figure’s name: Soekarno, Ahmad Gymnastiar
13. last prophet’s name: Muhammad, Mochammad, Mukhammad
14. prophets’ names combination: Muhammad Ilyas, Muhammad Zakaria
15. prophets’ names and character combination: Muhammad Yunus
Makarim, Muhammad Ilyas Azizi
16. dua and hope: Subagya (happy), Slamet (safe), Bejo (lucky)
17. nature element: Siti Nurmala Sari (earth); Tirto Ali (water) Agni
Pratista (fire), Bayu Murdiyanto (wind)
18. floral element: Sekar Arum, Bunga Apriliani, Sukma Ayu
19. Wayang (puppet) character’s name: Wisnu Afi, Bima Sakti Nugroho,
Sinta Kumala Dewi, Srikandi.
Each name has their own distinctive features in terms of meaning or the
underlying background. Thus, proper name can be called as a ‘label’ attached
specifically for every individual, even if some individuals have the same names.
Proper name is denotative, since it refers to the corresponding individual not
the characters (Sumarsono 2014). However, proper name can be connotative
as well in certain conditions if the locutor and illocutor share the same
understanding.
Proper name can have biased or even double meaning. Meanwhile names
like Muhammad or Sahetapi does not contain any information and is not
family name as well. In other words, proper name can identify but cannot
signify. In this case, the emphasis is on the identification rather than on
signification.
Every language and culture have their own grammar, and in Banyumas, it
is frequently found the use of prefix su-, like in the names Sutarjo and

Banyumas Proper Names: Structre and Cultural Reflection
Volume 6 Number 1 (January-June 2021) 17

Sumiyati. The use of this grammatical feature is to differ proper name and
noun. Based on criteria used to identify proper names, one dominant factor is
the criterion functions as identification marker. Further, the fundamental
difference between noun and proper name is in terms of function, in which
noun is a meaningful unit, while proper name is an identification mark
(Sumarsono 2014), that can be meaningful or not.
There is a reciprocal relationship between names and meanings, which
means we can find the meaning of certain names–as if we take a look on a
dictionary–or we can start with the meaning to find the name related to that
meaning. Therefore, meanings behind the proper names can be analyzed from
their cultural context or specific background of the name givers. Meanings
behind proper names can symbolize the name givers’ hope towards bountiful
and successful life for their children as well as symbolize their ideology.
Naming system in Banyumas covers two ways to imbue meaning on the
proper names. It can be morpheme to morpheme or word to word. Usually a
mononym has a meaning on each morpheme, like Supriedi:su (good), pria
(man), and edi (handsome), and if combined becomes ‘a good and handsome
man’. Meanwhile, if the name is polynym, the meaning is on the level of word
rather on the morpheme, like Akbar Munawir which means‘great enlightener’,
since Akbar means ‘great’ and Munawir means ‘enlightener’.
Current naming trend in Banyumas shows that they now tend to adopt,
adapt, and combine foreign names into a lenghty name; instead of using
simple naming system like what their ancestors did. Banyumas people now
believe that the lenghtier the name the more hope and/or ideology they can
put onto their children. Every individual has their rights to get special and
meaningful name from the name giver(s), since proper name plays a
significant role for every individual in society.
Koentjaraningrat (in Chaer & Agustina 2004) states that language is a part of
culture, though actually those two correspond to each other and cannot be
separated from human’s life (in Chaer 2007). Culture roles as a system that
governs human’s interaction within society with language as the means to
enable the interaction (Paryono 2003, Priyadi 2008). Each culture has their own
identity that distinguishes one culture to the others (Liliweri 2014). Banyumas
also has its own cultural identity, like blakasuta, thokmelong accent, and
bluntliness of speaking (Trianton 2016). Banyumas people are also open to
change, which results in the diversity of proper names.
Proper name is an individual label that reflects their culture, language, and
the society, since proper name itself is the product of people’s ideology,
system of thoughts, action, and interaction themselves (Chaer 2007). Proper
name also reflects the name givers, mainly parents, hope over their children
and perspective towards the world within its word choice, meaning, and
naming structure. Furthermore, proper name can also reflect one’s social
status, religion, gender, ethnicity, and many others. According to Sudikan (in
Sugiri 2003), name processing, which involves naming structure and imbuing
meaning, is a part of culture and it can be further classified into certain
convention. In relation to naming structure in Banyumas, it can be classified as
follows.
In this globalization era, where acculturation is expected in many places on
this world, including in Banyumas, trend in name processing experiences
shifting from the use of mononym, one word, to the use of polynym, two or
Cultural
Reflection
on the
Naming
Convention
Proper
Name as
Cultural
Identity

Gita Anggria Resticka, Erwita Nurdiyanto & Sri Nani Hari Yanti
18 Leksema: Jurnal Bahasa dan Sastra

more words, and from the use of local language to foreign one, whether it is
adopted or adapted.
Name processing is also affected by folklore. Folklore itself is a tradition to
pass down a legacy in the form of oral message, which usually contains
historical and moral values, from generation to generation (Danandjaja 1994).
In Banyumas, folklore affects the way they address someone, not directly on
the proper names. It can be in the forms of vocatives and alias.In the former
case, it is used to call someone with a sense of intimacy, for example the use
of thole to address a boy, and nduk to address a girl. Besides giving a sense of
intimacy, it also makes someone easier to call a boy or a girl even if they do
not know their names. These vocatives usually are attached to someone since
their childhood to adulthood. Meanwhile, in the latter case, it is usually called
as paraban, that functions as a humour or to mock someone. The meaning
behind the use of folklore as an underlying factor to address someone are as a
form to show social status, belief, local wisdom, and hope.
Banyumas people’s proper names are affected by the existing norms,
traditional convention, myth, as well as Javanese culture and spirit. In other
words, naming structure of Banyumas people is the manifestation of their
interaction with the nature and the society, as well as their hope and prayer
towards their children.
Every culture has their own naming convention, though almost all of them, at
the end, just want to hope something good for their children through their
proper names. In addition to hope and prayer, for Banyumas people, proper
name also roles as cultural identity. Cultural identity refers to individual
awareness as a member of a society and the cultural values that govern the
society in order to achieve social acceptance. In other words, by analyzing
Banyumas people’s proper names, their cultural identity can be understood.
There are several segmentation in Banyumas people’ proper names. The
emergence of western names likeThomas, Fransisca, and Bram connote that
the owners of the names are modern, smart, and prestigious. There are also
names that reflect certain community like Poniyem, Wage that are identical to
Abangan people. Sastro, Ningrat, Kusuma are names that implies nobleness.
Javanese names like Budi, Djoko, Retno reflect that the name givers try to
show their pride towards Javanese ethnicity.Meanwhile, names such as
Muhammad and Aminah are identical to santri (muslim scholar). This
segmentation happens since people tend to show off their way of thinking,
ideology, and desire. Moreover, there is also an urge from them to compete
each other in showing something dignified. This segmentation also signs that
proper names in Banyumas have undergone several changes, mostly on how
they want to leave ethnical names and embrace more modern names. It is
proven that the use of ethnical names are getting rarer from time to time. This
change is mostly affected by the exposure of internet and television.
There are several languages that are used in proper names in Banyumas: Jawa
Kawi (ancient Javanese), modern Javanese, Bahasa Indonesia, Arabic, Japanese,
and other foreign languages. Mostly, the reason why Banyumas people use
foreign language, either through adaptation or adoption, in their proper
names is for the sake of prestige. The majority of Banyumas muslims have
Arabic names, for example. In another case, some people even change their
names after they conducted hajj. However, although they use foreign names
Naming
Structure
Variation
Proper
Names
Adopted
from Foreign
Language

Banyumas Proper Names: Structre and Cultural Reflection
Volume 6 Number 1 (January-June 2021) 19

as their proper names, it does not necessarily mean they are grammatically
correct.
In using foreign language, some Banyumas people do not only use one
language, but they also mix and match two or more languages into one as
long as the result has a good meaning. They even try to combine foreign
languages with Javanese, since they still want to keep the sense of ethnicity in
their proper names, for exampleSiti Aisyah andSiti Anastasia. Both the names
have Javanese name Siti, but the former has Arabic name Aisyah and the latter
has western name Anastasia.
Naming system in Banyumas also shows parents’ desire to inherit Arabic
names to their children whether combined with other languages or not since
they want their children’s names to sound nice and Islamic. Besides, they also
want the names to be lenghty and uncommon, so other children cannot have
the same name as theirs. For example, there are names that contain the God’s
names, or is called as Asmaul Husna, like the name Al Malik Nuryanto. Besides
combining two languages, some of them also use pure Arabic in their proper
names like the name Arum Masyitoh.
In general, factors that underline the use of foreign languages are that the
parents want meaningful and modern proper names for their children,
prestige of making good names, and a competition with the other parents.
Moreover, it is not dubious that globalization, which makes everything
borderless and connected, is the major factor that affects it. Internally, there
are also some lacks within Banyumas people that foreign languages can
dominate their naming system, such weak cultural foundation, no stricted
norm to prevent, high social competitiveness, wide mobility, and easy-to-use
technology. Thus, it causes the marginalization and the abandonment of using
local names, though fortunately some people are still considerate about their
culture and tradition by still using Javanese names or, at least, making
combined names between local language with the foreign one.
Psychologically, nowadays, some young people are ashamed with their
own names and feel more proud with modern names, so they try to change
their own names following the current trend. For example, there is a woman
whose name is Ichi, but whe she left the village and moved to the town she
changed her name into Icha. In some cases, they do not change how their
names sound, rather they change the way their names are spelled like Andrew,
Michael, Misca, and the others. This phenomenon is called as
internationalization process, since many Banyumas people begin to leave their
naming tradition. In line with these case, Sutanto (2002) states that the notion
of ‘international name’ is one of global society characteristics and the
reflection of people’s perspectives towards modernity and globalization.
Name processing takes a lot of considerations towards its meaning, which
makes people believe that name can determine someone’s fate. Therefore,
inappropriate names can bring bad luck to them. However, psychologically,
name is pride which means good names can bring confidence to the owners.
Proper name also functions as social identity to the owner by which people
label them. In socio-cultural context within Javanese society, the way we
address someone’s proper names represents our politeness, since proper
names can be addressed in some ways to imply mockery, salutation,
complaint, intimacy, and the other intentions.
Proper
Names as a
Sociocultural
Identity

Gita Anggria Resticka, Erwita Nurdiyanto & Sri Nani Hari Yanti
20 Leksema: Jurnal Bahasa dan Sastra

Proper name can be affected by the name giver’s background. The idea can
come out from many references depending on the name giver, it can be
referred from foreign language, family name, and/or certain important event.
In the case for remarkable time/event, some parents as the name givers relate
their children’s dates of birth to the event correspond to them; so it can be
easier for them to commemorate the birth date. They try to make the
commemoration of the birth date easier, since they want to always be grateful
to the God for the children given to them. There is also a case where a child’s
name is the same with her mother, since the name giver wants her to always
remember her mother who had died in the struggle to give a birth.
Proper name contains linguistic and cultural elements. In terms of linguistic
aspect, proper name is a linguistic unit in the form of a word or phrase which
contains certain concept, while in terms of cultural aspect, it refers to the
choice of those proper names themselves. The use of language in Banyumas
affects the way they give proper names to their children and since language is
a part of culture, any concept of name processing is bound by the culture. In
other words, naming process reflects the culture itself in many ways like its
belief, perspective, politeness, and the others.
In general, proper names in Banyumas have certain characteristics based
on the parents’ social class and cultural orientation, for example if the parents
are farmers, they will not give noble names to their children because they are
afraid if this can bring misfortune to the their children instead. There is also a
term kabotan jeneng (burdened by the name) which makes lower social
people afraid to give noble names to their children because they believe this
brings misfortune or unhealthy body to their children–even this can bring
death to the children. However, if this actually happens, they can change their
children names to cleanse this misfortune (Herusatoto 2008).
There is also a ritual in accordance to the process of giving name in
Banyumas, it is called as slametan (celebrating safety). Slametan is a ritual of
thanksgiving to the God and as a form of prayer for the children. There is also
a tradition in Banyumas to give family name within the children names, it can
be father’s name, grand father’s, grand grand father’s, and higher. This
patronymic tradition hopefully can honor the family in every achievement the
children will get in the future. In Banyumas, there are several variations in
giving family name to the children as can be seen in Table.
Table: Patronymic Naming
Base Parent Name Child Name
Last name Heri Pratomo Anistya Wulandari Pratomo
First name Bramayuda Bram Nugraha
First syllable Djohar Jonathan
Last syllable Darlim LimKusnandar
Root Sugito Gito Waluyo

Related to the people’s belief, there is naming process in changing one’s
name. In chosing the proper name, careful process is involved. It is carefully
done as there are some reasons why someone changes his or her name and
one of the reason is to create positive image. Another reason is that,
sometimes, there is a mismatch between the name and its owner that may
cause bad effects. For famous celebrities or artists, comercially, the meaning of
Proper
Names as a
Reference to
Certain Event
Proper
Names as a
Part of
Tradition
Proper
Name
Changes

Banyumas Proper Names: Structre and Cultural Reflection
Volume 6 Number 1 (January-June 2021) 21

their name is not the main consideration. Instead, they choose more
impressive proper names that will make them more famous than what they are
before. The underlying reason why someone change his or her name is
cultural selection, customs, convention, social contract, and myth. Name is a
symbol for the owner. In Banyumas, one may have different names for his or
her different phases of life. There is a unique tradition in giving one a name
which is the changing from the real name into new name he or she gets after
marriage. This name is known as jeneng tuwa (elderly name). Besides, the
name embbeding becomes the symbol of lineage.
After the marriage, in giving jeneng tuwa, there is also a certain tradition.
This tradition, known as slametan, is similar to what the people do when they
give their children names soon after they was born. In slametan, there are
particular foods made which are ketan and bubur merah putih. The two
particular foods are expected to symbolize the emotional bond and the
unification of the bride’s and groom’s name so that one new name is given for
them both. It does not mean that the bride and groom do not still use their
birth name, jeneng tuwa like Parno Waluyo, Ahmad Sukarto, Slamet Karyono is
just used to symbolize their new marriage status although some people feel
more comfortable with their jeneng tuwa so that they do not use their birth
names anymore. Some people still preserve this tradition so that it can be
passed on over generations.

Naming structure in Banyumas experiences changes from time to time.
Naming structure patterns in Banyumas cover the use of noun phrase,
adjective, noun, gender and birth order marker, important event reference,
prefix su-, ending with phoneme //, ethnical, nature, and floral elements;
wayang character’s name, pasaran, prophet’s name, famous figure’s name, as
well as celestial element. Meanwhile, the notion of cultural reflection of
Banyumas proper names covers name as a sociocultural identity, variety of
proper name structures, foreign adaptation and adoption in proper names,
proper names as reference to certain remarkable time/events, proper names
as part of tradition, and the change of proper names.

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Resticka, Gita Anggria, Erwita Nurdiyanto, and Sri Nani Hari Yanti. 2021. ‚Banyumas Proper Names:
Structure and Cultural Reflection‛. Leksema: Jurnal Bahasa dan Sastra 6 (1): 13-22.
https://doi.org/10.22515/ljbs.v6i1.2441.


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