However, its presence later led to the formation of its own culture, ranging from a variety of coastal batik that does not follow the standards of the Javanese palace style commonly known as interior batik, until the emergence of traditional Islamic patterns that came about following the construction of the Cirebon palace in the 15th century, which was fully based on Islam.

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.

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.

Abdul Khak mentioned that Cirebonese is regarded as a dialect if viewed nationally with the involvement of the Javanese language.

This means, that when regulations were first made only within the area of West Java, Cirebonese was not regarded as significant in comparison to the Javanese language.

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.

For instance the Plered, Jaware, and Dermayon dialect.If revisions were to be made to the regulations mentioned, there would 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.

For example, in standard Cirebonese language the word "Sira" in western Cirebon Regency dialect is translated as "Siro", which means "You".

Besides that Cirebonese Plered dialect has its own unique accent such as the usage of additional words like "jeh" or "tah" in any conversation.

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:-[14] 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.

[16]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.

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.

One of the Parasan process called ngerik where the removal of fine hair done by the makeup person as the parents and relatives watch.

Visitation of the Astana Gunung Jati Tomb of the Cirebonese Kings Complex begins by praying in front of the pasujudan gate.

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).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.

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.

Partaking of the nasi ketan kuning (yellow sticky rice) by the bride and bridegroom ceremony is led by the makeup person.

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,[13] bears the meaning of harmony in the family among the couple, parents and parents-in-law.

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.

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".

[6][10] 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.

[31] 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.