Language Style of Beauty and Kencana Wungu’s Position in Damarwulan Manuscript (Ethnolinguistic)

The purpose of this study was to analyze the style of language about the portrayal of female characters in Damarwulan Manuscript, namely Kencana Wungu queen. The position of women in Serat (Manuscript) Damarwulan is a very interesting part. Kencanawungu figure is a woman who is able to have power, different from the role of women found in other classical texts that only make women as Queen/king. The style of language used to describe the figure of Kencana Wungu who has the highest beauty and position is to use a panyandra (language style). Women actually have power like two blades. Women are able to destroy the world of men, but on the contrary women can also reassure the world. The study used to analyze the style of language about beauty and also the position of Kencana Wungu in Damarwulan Manuscript is an ethnolinguistic study. The method used in this study are two, namely the foundation method and ethnographic method. The foundation method is used because the object of this research is in the form of an old text, namely Damarwulan Manuscript. Ethnographic methods are used to analyze the style of language and the position of women based on Javanese cultural perspectives. This study seeks to show the style of language in expressing feelings of love and trying to describe the position of women in Damarwulan Manuscript. In addition, this research can contribute to ethnographic research, especially in the field of ancient manuscripts. Through this study, we can find out the richness of the repertoire of language styles owned by the Javanese. Javanese poets use panyandra which is related to the beauty of nature and fauna to describe the beauty of a woman.

can see research study subjects in the form of speakers in a group who are social actors who describe certain ethnicities (Farr, 2004). The terms linguistic anthropology and linguistic anthropology have been put forward by Hymes, namely "the study of speech and language within the context anthropology" (Hymes, 1963). What defines ethnolinguistics as knowledge of language seen from an anthropological perspective. Duranti supports Hymes' opinion through his statement that linguistic anthropology and linguistic anthropology are conscious efforts to consolidate research on language and culture as a sub-field of anthropology (Duranti, 1997). Based on the expert opinion above, it can be concluded that ethnolinguistics is a research language that is a source of culture and is a cultural practice.
Ethnolinguistics is used to understand aspects of language variations that exist in the communication system in certain groups of people so that they can describe the social order of certain groups of people. the use of language alone but also concentrates more on language as a symbolic resource contained in the social system to describe deeds (Michalopoulos, 2012). Based on this opinion, we can use the ethnolinguistic theory of written language in Serat Damarwulan to find out the language style (symbol) of beauty and the position of women in the late Majapahit era, which is the background when the work is telling.

RESULT AND DISCUSSION
Women for the Javanese are seen as incapable of carrying out the task of being a penguasa  The relationship between the symbol of widadari/angels and also the Kencana Wungu beauty can be seen from the form of Javanese culture as written in the table above. Angels are described as having beautiful faces, wearing very beautiful clothes, and possessing magical powers.
The angelic figure has been passed down from generation to generation which is very trusted by Javanese people. The Javanese belief in the existence of an angel makes the word widadari (angels) appear to describe a woman's beauty. The Javanese have the proverb "ajining dhiri saka pucuking lathi, ajining raga saka busana" which means that people are valued for their words, while the way a person puts himself depends on the clothes which he wore (Subroto, Suryo., 2013). The proverb shows that language is a very important factor for Javanese people.    The sentence "Ratu nyawane bumi" means a Queen (leader) is the core that she is able to bring the earth to become more beautiful and balanced or more destroyed.

The force of danger "Ratu nyawane bumi"
is one example of a metaphor. Meanwhile, the language style "lir wana karembun mangsa" is an example of a simile. Stillmark says that allegories, metaphors, similes, and images should be distinguished from symbols because of their simplicity and greater certainty of meaning.
Allegory is a vehicle for conveying recognizable abstract ideas. Metaphors present comparisons in an implicit way, whereas similes present comparisons explicitly. Image is an expression that is used to replace a certain comparison.
Unlike the symbol which has many connotative meanings, it cannot be determined precisely even though it is expressed in the same way.
Symbolism is a suggestion, association, connotation, and not a denotation (Stillmark, 2013: 72-92). "Ratu Nyawane Bumi" is an implicit comparison between the figure of a Queen and Earth. Ratu Kencana Wungu is likened to the Earth or motherland, or the owner of Majapahit. A legal Majapahit ruler. In contrast to "lir wana karembun mangsa" it is used to describe "pinekanira" or the clothes are very beautiful like dew in a forest. The comparison of the beauty of clothes with the beauty of dew is compared explicitly because it uses the word "lir" in Javanese which means like. The word explicitly indicates a comparison.
The word earth is often used in literature to describe the philosophy of leadership of the Javanese Kings. In Serat Sastra Gendhing (Sastra Gendhing Manuscript) "smara bhumi adi manggala" which means that a leader must be determined to maintain and also become a unifying pioneer of various interests that are continuously different, and play a role in creating world peace (Haryanto, 2013). Therefore Ratu Kencana Wungu as an earthly life must be able to become a leader who seeks to create peace. Its existence has a heavy-duty of extinguishing the upheaval that occurred in Majapahit. Other leadership philosophies that are following the context of the above symbols are in hasta brata (eight commendments) namely "mulat laku jantraning bantala" it means that the leader must be able to be strong and generous. The Earth symbol is also used in Chinese culture, namely the use of the yinyang symbol.
According to Wang in his research "Yinyang (The way of heaven and earth in Chinese tought and culture) II Yinyang Symbol. Yinyang is a binary opposition, which is the embodiment of a way of thinking to understand the world. Therefore, the symbol representing change.
Yinyang symbol is an invitation to think, meditate, reflect on humans and the world, for life in heaven (Wang, 2015). Richard Wilhelm pointed out that circles can be read from two directions. First, a clockwise movement indicates an ongoing event. The second movement backward describes the time that has passed in which the seeds of our future are formed (R. Wilhelm, 1950)  That is because before he decides to make a contest, he first meditates to seek God's guidance.
In the Manuscript of the Word the attainment of perfection of life is achieved by 7 ways, namely: 1) the body; 2) the mind; 3) tense of lust; 4) the taste or heart; 5) thanks are giving; 6) light; 7) and life (Tedjowirawan, 2006   Women are a social and cultural reproduction tasked with teaching myths to children so that they have a sense of nationalism, didactic ethical values. In addition, there are many metaphors about the motherland or mother of the nation that must be guarded together as a form of nationalism (Banerjee, 2003).
Steinberg looked at the three dimensions of the career path, personality, and leadership style of women based on these 3 characters. Beauty is an interesting thing for women, but Kencana Wungu is not just a pretty figure. She is also called beautiful because of her ingenuity in staying in power in Majapahit. Between beauty and power, their existence influences each other.
Beauty can be a weapon for women to achieve what they want, including their position. In this case, beauty is not just physical beauty, but also inner beauty. Sincerity, honesty, and her love for the people made her successful to be a strong and wise leader.