25th Anniversary Celebration of the Doctoral Program in Cultural Studies at Faculty of Humanities: Dr. Jarrah Sastrawan Introduces “Kawi Culture” as a New Paradigm in Classical Studies

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• Rabu, 8 Juli 2026
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DENPASAR July 8, 2026– To commemorate the 25 ^th anniversary of the Doctoral Program (S3) in Cultural Studies Faculty of Humanities, Udayana University—which began in July 2001—a special online guest lecture was held. During the event, historian and scholar from the Australian National University (ANU), Dr. Wayan Jarrah Sastrawan, discussed an in-depth topic: “Cultural Studies Before Cultural Studies.”

The event was opened by the Coordinator of the Doctoral Program in Cultural Studies at FIB Unud, Prof. I Nyoman Darma Putra, Ph.D. In his opening remarks, Prof. Darma Putra emphasized the importance of broadening the scope of critical cultural studies so that it is not solely focused on modern phenomena or contemporary popular culture. “A critical approach using deconstruction and the analysis of power relations has existed since the intellectual traditions of antiquity. The question is how this critical study can be applied to ancient materials, such as ancient manuscripts or archaeological artifacts, without making mistakes. This is where a new perspective becomes crucial,” said Prof. Darma Putra. Addressing Historical Gaps and Anachronisms

Moderator Thiska Septa Maiza accompanied Dr. Wayan Jarrah Sastrawan, who began his presentation by reflecting on the gap between practical and theoretical approaches in the study of ancient cultures in Indonesia. Until now, studies of the past have often been confined to rigid disciplines such as archaeology, philology, history, and linguistics. Dr. Jarrah also highlighted the challenge of anachronism, in which modern social categories—such as the concept of the state, ethnic boundaries, codified religion, and even modern linguistic structures—are often forcibly applied to understand realities from thousands of years ago. However, he offered new hope regarding the revival of digital humanities and the participation of today’s youth. Ancient culture now belongs not only to the state but has become the property of the public. The phenomenon of young people in Bali who are enthusiastic about learning to transcribe, preserve, and digitize lontar manuscripts is tangible evidence that research into the past is now community-based.

The Idea of Kawi Culture as Cosmopolitan As a theoretical solution, Dr. Jarrah introduced a new concept called “Kawi Culture.” The term Kawi, which traditionally means poet or creator, in the context of Old Javanese literature has evolved into a literary language that transcends geographical and ethnic boundaries. “Kawi culture must be viewed as a holistic culture. It encompasses various fields, such as the visual arts, architecture, rituals, and even practical law and land deeds—not just the literary texts of the royal elite,” explained this graduate of Asian History from the University of Sydney. He also added that Kawi culture served as a bridge (a “cosmopolitan vernacular”) connecting global civilizations—such as the Sanskrit-based cosmopolis—with local customs. Its reach was extensive, spanning the islands of Java, Bali, Sunda, Madura, and Lombok, and continuing its presence within Hindu, Buddhist, Islamic (through interaction with the Pegon script), and Christian traditions. Lively Discussion Among Experts This guest lecture sparked an interactive discussion among participants from various countries. Diane Butler opened the Q&A session by praising the effort to position Nusantara thought and texts as a source of global philosophical theory, rather than merely as an exotic subject of study for Western academics. This aligns with the vision of the Udayana School of Cultural Studies, pioneered by the late Prof. Ngurah Bagus.

Another critical perspective was offered by Dipa Nugraha, who linked the construction of a grand narrative of history to the idea of an “imagined community,” which the founders of the Indonesian nation employed in the process of nation-building. Meanwhile, philologist Putu Eka Guna Yasa sparked a profound debate regarding the historical relationship between Kawi culture and Malay culture. He questioned why, in the 19th century, the Kawi language fell out of use in diplomacy and was replaced by the Malay language, which was eventually adopted as the national language. In response, Dr. Jarrah speculated that one of the main causes was the decline in the number of native speakers of spoken Kawi, while Malay continued to be used as a language of daily communication.

From South Korea, Ms. Evelyn Yang of Hankuk University of Foreign Studies (HUFS) offered an interesting comparison of how Sanskrit words entered the Korean language through the influence of Buddhism and Chinese characters, in contrast to the process of language assimilation in Indonesia, which was far more natural, widespread, and touched on various aspects of daily life and law.

The discussion session also highlighted the role of women as active contributors to literary traditions, such as the figure of Dewa Agung Istri Kanya in Klungkung, which was discussed jointly with Ibu Yesi Candrika. The event concluded with the moderator presenting a symbolic certificate to Dr. Wayan Jarrah Sastrawan, with the hope that this understanding of Kawi culture will continue to open up opportunities for more open and dynamic multidisciplinary research in the future.