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                  <text>Nur Fakhriah Diyanah binti Fizalman</text>
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                  <text>Video - video tentang keris melayu nusantara samaada di dalam YouTube atau dimana-mana platform video. </text>
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              <text>https://www.facebook.com/kmck16010/videos/info-kraf-kenali-jenis-jenis-keris-melayu-semenanjungkraftanganmalaysia-kraftang/1504924993313310/</text>
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                <text>Info kraf: kenali jenis-jenis keris melayu semenanjung</text>
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                <text>Kraftangan Malaysia Cawangan Kelantan</text>
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                <text>INFO KRAF : KENALI JENIS-JENIS KERIS MELAYU SEMENANJUNG. . . (n.d.). https://www.facebook.com/kmck16010/videos/info-kraf-kenali-jenis-jenis-keris-melayu-semenanjungkraftanganmalaysia-kraftang/1504924993313310/</text>
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                  <text>Petikan  ringkas mengenai  Keris  Nusantara yang diambil dari sumber seperti buku, jurnal, majalah dan suratkhabar samada dalam format bercetak atau digital </text>
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                  <text>Nur Fakhriah Diyanah binti Fizalman</text>
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              <text>Kerisis an original weapon of Indonesian culture, especially Java. Even so, the distribution of the keris actually covers the entire archipelago. The scope of its spread is to the East to Nusa Tenggara and Ternate, while to the West to the Malay Peninsula and parts of mainland Southeast Asia. This weapon is one of the cultural-traditional treasures of Indonesia (Harsrinuksmo, 2004, p. 10).On  November  25,  2005,  keris  was  declared  a  Masterpiece  of  the  Oral  Intangible  Heritage  of Humanity  by  UNESCO.  The  existence of  a  keris  as  an  authentic  Indonesian  cultural  object  is undeniably  an  honor  as  well  as  a  big  obligation,  because  this  recognition  leaves  the  obligation  to preserve the keris. The phenomenon of the keris as a cultural heritage has caused the preservation of  the  keris  to  undergo  changes  in  modern  society.  The  changing  society  has  also  changed  the meaning of the keris and the symbols attached to it. Everyone in modern times has the freedom to appreciate  and  interpret  keris  according  to  their  own  desires  and interests.  Because  of  this,  an ambiguous   and   even   paradoxical   understanding   occurs,   which   is   due   to   the   freedom   of interpretation which creates a situation of multiple interpretations and can change at any time. &#13;
&#13;
For  traditional  Javanese  society  and  its  mystical  world,  the  keris  occupies  a  special  position, especially for men. In its tradition and philosophy, Javanese men have five properties that must be met  in  order  to  make  them  real  men,  namely wisma(house), garwa(woman  or  wife), turangga(mount or horse), kukila(birds as entertainment), and curiga(weapon in the form of a keris). Now this  tradition  is  no  longer  considered  important  by  most  Javanese  people,  even  the  wider  public often  narrates  the  keris  as  an  object  attached  to  the  world of  mysticism  and  shamanism  on  the basis  of  modernism  and  religious  morality.  When  keris  used  to  be  entrenched  because  keris ownership was a form of preserving Javanese identity and cultural heritage, now it seems to have turned into an object that must be 'sacred' which then creates a negative connotation for its owner. In  addition  to  the  problem  of  religious  morality,  modernity  is  currently  developing  rapidly  and seems to force people to struggle with technology, adding to the long list of reasons why keris no longer exist in everyday life.&#13;
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                <text>Javanese keris mystification discourse on the surakarta keris market</text>
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                <text>Keris is a cultural heritage of Indonesia, especially Jawa, which has been recognize worldwide. In traditional Javanese mystical culture, keris has a special position as tosan ajior an object that is considered to have magical powers. In modern times, the mystification of the keris occurs in a way that  is  different  from  the  patterns  of  discourse  in  traditional  societies.  In  modern  times,  the mystification discourse is created entirely through a process that involves the keris community and the   keris   market.   Through   discourse   that   strengthen   in   new   spaces   in   the   modern   era, mystification is created and forms a clear hyperreality of the keris as cultural object, both among the  keris community  and  the  wider  public.  This  research  aim  to  see  how  the  mystification discourse develops and hyperreality is created. The results of this study found that mystification occurs through the market with indications that keris traders/exchangers use mystical narrative to increase the price of the keris they sell. The higher the mystical element in a keris, the higher the price.  On  the  other  hand,  consumers  are  exposed  to  this  mystical  discourse,  and  perceive  keris ownership  as  a  part  of  identity  that  cannot  be  separated  from  everyday  life.  In  this  way, mystification produces hyperreality among the keris community.Keyword:Keris, market, mystification, hyperreality.</text>
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                <text>Panji Sukma</text>
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                <text>Andrik Purwasito</text>
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                <text>Warto</text>
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                <text>Titis Srimuda Pitana</text>
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                <text>https://www.russianlawjournal.org/index.php/journal/article/view/2977/1790</text>
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                <text>RUSSIAN LAW JOURNAL</text>
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                <text>2023</text>
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                  <text>Petikan  ringkas mengenai  Keris  Nusantara yang diambil dari sumber seperti buku, jurnal, majalah dan suratkhabar samada dalam format bercetak atau digital </text>
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                  <text>Nur Fakhriah Diyanah binti Fizalman</text>
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              <text>In 2018, the Yayasan Raja Muda Selangor (YRMS) found that there were fewer than 10 keris-makers alive today in Malaysia.&#13;
&#13;
Realising the need to preserve the art and skill, YRMS started training three young men under its “Talent for The World” training series.&#13;
&#13;
“With the three new young keris-makers, the YRMS has initiated the sustainability of the art of keris-making,’’ said board of trustees chairman Raja Tan Sri Arshad Raja Tun Uda.</text>
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                <text>Keeping the art of keris making alive&#13;
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                <text>Keris-making is an ancient art, going back to the ninth century and it remains a very important component of Malay history, tradition and culture.&#13;
&#13;
Sadly, the art form as well as the keris-making trade is slowly disappearing as most of the masters in the field are no more or are ageing.</text>
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                <text>Wani Mutiah </text>
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                <text>Wani Mutiah (01 December2022). Keeping the art of keris making alive. The Star. https://www.thestar.com.my/news/nation/2022/12/01/keeping-the-art-of-keris-making-alive</text>
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                <text>Kenapa keris ada lekuk-lekuk?</text>
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                <text>ML Studios. (2023, November 16). Kenapa keris ada lekuk-lekuk?. YouTube.  &#13;
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                  <text>Petikan  ringkas mengenai  Keris  Nusantara yang diambil dari sumber seperti buku, jurnal, majalah dan suratkhabar samada dalam format bercetak atau digital </text>
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              <text>Keris lurus sebagai lambang keteguhan hati dan kekuatan iman. Bentuk keris tersebut juga melambangkan kepercayaan dan kekuasaan Tuhan Yang Maha Esa. Keris luk tiga sebagai lambang permohonan kepada Tuhan supaya cita-cita (duniawi dan rohani) dapat tercapai dan semua rintangan teratasi. &#13;
&#13;
[Daniswari, D. (2023, May 23). Kenapa Kota Sumenep Disebut Kota Keris? Latar Belakang hingga Makna Bentuk Keris. KOMPAS.com. https://regional.kompas.com/read/2023/05/23/214114078/kenapa-kota-sumenep-disebut-kota-keris-latar-belakang-hingga-makna-bentuk]&#13;
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                <text>Kenapa Kota Sumenep disebut Kota Keris? latar belakang hingga makna bentuk keris&#13;
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                <text>Keris telah terdapat di Sumenep sejak abad ke-13 atau pada masa Pangeran Adipoday, Raja Sumenep. Ada Desa Wisata Keris Keberadaan keris kemudian dilanjutkan oleh putranya yang bernama Pangeran Joko Tole. Joko Tole juga merupakan anak angkat dari Empu Kelleng, seorang ahli besi. Dimana pada masa dahulu, keris adalah senjata perang. &#13;
&#13;
Hingga saat ini, tradisi membuat keris terus berlanjut dan menjadikan Sumenep dijuluki sebagai Kota Keris. Sumenep memiliki ratusan empu pembuat keris yang dapat membuat keris sesuai keinginan pemesan, seperti ada keris gaya Majapahit, model Mataram, maupun model Madura. Jumlah pengrajin keris tersebar di sejumlah wilayah di Sumenep, seperti Kecamatan Saronggi, Kecamatan Lenteng, dan Kecamatan Bluto.&#13;
&#13;
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                <text>Dini Daniswari </text>
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                <text>Dini Daniswari  (23 Mei 2023).Kenapa Kota Sumenep disebut Kota Keris? latar belakang hingga makna bentuk keris. KOMPAS. https://regional.kompas.com/read/2023/05/23/214114078/kenapa-kota-sumenep-disebut-kota-keris-latar-belakang-hingga-makna-bentuk&#13;
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        <name>daggers</name>
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                  <text>Petikan  ringkas mengenai  Keris  Nusantara yang diambil dari sumber seperti buku, jurnal, majalah dan suratkhabar samada dalam format bercetak atau digital </text>
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                  <text>Nur Fakhriah Diyanah binti Fizalman</text>
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                <text>Keris or Malay dagger is one of renowned weapons among the Malays. Making a superb keris requires great skills that come from years of learning and practice.</text>
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                <text> Siti Norkhalbi Haji Wahsalfelah</text>
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                <text>Wahsalfelah, S. N. H. (n.d.). Siti Norkhalbi Haji Wahsalfelah. https://encyclocraftsapr.com/keris/</text>
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                  <text>Petikan  ringkas mengenai  Keris  Nusantara yang diambil dari sumber seperti buku, jurnal, majalah dan suratkhabar samada dalam format bercetak atau digital </text>
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                  <text>Nur Fakhriah Diyanah binti Fizalman</text>
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              <text>"Bagaimanapun ia hanya diamalkan pada zaman dahulu, perbuatan itu adalah satu keperluan kepada pemilik keris bertujuan menjaga keselamatan termasuk ketika berlawan dengan musuh pada zaman itu."&#13;
&#13;
"Pada hari ini, penggunaan keris dan jampi serapah memasukkan jin telah menjadi perbuatan menyimpang daripada ajaran Islam sebenar dan ia lebih menjurus kepada perbuatan khurafat," &#13;
&#13;
"Tetapi khadam dalam keris ini boleh dibuang dengan izin ALLAH dengan menggunakan cara tertentu dan ramai juga individu yang mampu melakukannya," kata pengumpul keris lama, Mansur Mohamad, 70, yang turut mempunyai kemahiran itu.</text>
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                <text>Keris 'berdiri' bukan sebab khadam, jin</text>
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                <text>Keris bangun berdiri sendiri bukan disebabkan khadam atau jin yang menjaganya.</text>
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                <text>Mohd Azlim Zainury</text>
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                <text>Mohd Azlim Zainury (2019, Julai 30). Keris 'berdiri' bukan sebab khadam, jin.  Sinar harian. https://www.sinarharian.com.my/article/40540/edisi/terengganu/keris-berdiri-bukan-sebab-khadam-jin&#13;
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                <text>30 Julai 2019</text>
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                  <text>Petikan  ringkas mengenai  Keris  Nusantara yang diambil dari sumber seperti buku, jurnal, majalah dan suratkhabar samada dalam format bercetak atau digital </text>
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                  <text>Nur Fakhriah Diyanah binti Fizalman</text>
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              <text>“Ini kerjasama pertama kami bersama YRMS. Sebenarnya, kita ada rancangan untuk buat pameran ini tetapi terpaksa ditangguh akibat pandemik.&#13;
&#13;
“Syukur kerana walaupun ia tertangguh selama dua tahun, YRMS sentiasa cakna dan memberikan kerjasama yang baik untuk menjadikan pameran ini satu kenyataan,” katanya.&#13;
&#13;
Pameran itu dibahagi kepada enam bahagian iaitu Dunia Melayu dan Sejarah Keris, Kesenian Keris, Warisan Bersama, Simbol Kedaulatan, Pengaruh Agama Islam, serta Kesinambungan Legasi.&#13;
&#13;
Pengunjung khususnya peminat senjata tradisional itu dibawa menelusuri susur galur keris termasuk kedudukannya sebagai legenda selama berabad-abad dan dijadikan cenderamata antara kerajaan sebagai simbol diplomasi.&#13;
&#13;
“Keris senjata yang diagung-agungkan dalam dunia Melayu. Pada kemuncak kemasyhurannya, ia menjadi fenomena budaya yang meluas dalam kalangan masyarakat Melayu bermula dari Aceh sehingga ke Mindanao,” kata Hariz.&#13;
&#13;
Raffi, N., &amp; Raffi, N. (2022). Keris 300 tahun antara 59 koleksi Sultan Sharafuddin. Selangorkini. https://selangorkini.my/2022/12/keris-300-tahun-antara-59-koleksi-sultan-sharafuddin/</text>
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                <text>Keris 300 tahun antara 59 koleksi Sultan Sharafuddin&#13;
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                <text>Duli Yang Maha Mulia (DYMM) Sultan Selangor Sultan Sharafuddin Idris Shah Alhaj memiliki koleksi keris termasuk berusia lebih 300 tahun.&#13;
&#13;
Keris jenis coteng itu yang berasal dari Patani, Thailand mempunyai ukiran unik menyerupai manusia (antropomorfik) pada hulu yang berbentuk muncung lurus dan panjang.&#13;
&#13;
Baginda juga menyimpan keris Cirebon-Tegal Lok Lima berasal dari Jawa Utara. Ditempa pada abad ke-19 yang bilahnya tertera mentera azimat berukiran emas dengan gaya kawi lama, sistem tulisan terawal di nusantara.&#13;
&#13;
Juga dikenali sebagai aksara Jawa kuno, tulisan tersebut digunakan secara meluas sekitar abad kelapan hingga ke-16.&#13;
&#13;
Turut dimiliki, keris Minangkabau lurus berasal dari Sumatera Barat yang ada hiasan luar biasa dikenali sebagai putut pada bahagian akut dan lubang di kedua-dua bahagian tepi bilah.&#13;
&#13;
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                <text>Sofia Nasir</text>
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                <text>Abdul Rahim Sabri</text>
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                <text>Raffi, N., &amp; Raffi, N. (2022). Keris 300 tahun antara 59 koleksi Sultan Sharafuddin. Selangorkini. https://selangorkini.my/2022/12/keris-300-tahun-antara-59-koleksi-sultan-sharafuddin/</text>
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                <text>Selangor Kini</text>
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                <text>10 Disember 2022</text>
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                  <text>Video - video tentang keris melayu nusantara samaada di dalam YouTube atau dimana-mana platform video. </text>
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