Alternative Tourism Objects in Yogyakarta, Indonesia part 1

We know that Yogyakarta has many famous tourism objects, such as Malioboro, The Palace of Ngayogyakarta, Parangtritis Beach, Merapi, etc. But, Yogyakarta has many hidden tourism objects, spread in almost area of Yogyakarta; Bantul, Sleman, Kulon Progo, and Gunung Kidul. That objects have different feel with the existed tourism objects. Even, some of them are the wild area, which only inhabitants knew about them, sometime the mystical theme surrounding them. So, people guard them for many years, to respect the ancestors in that place.

But it is different now. The objects are opened, or the inhabitants are welcoming the tourists, as long as the tourists keep their attitude. Below are the alternative tourism objects in Yogyakarta where you can visit when you come to Yogyakarta:

The Menoreh Mountain Range

This is recommended for you that like adventure and challenge. Menoreh Mountain Range has the highest spot in Yogyakarta where you can see Borobudur Temple in Magelang, Central Java, Hindia Ocean, the twin mountain Merapi and Merbabu and also Sindoro and Sumbing in Central Java. Morning time is the finest if you want to see the best view. Menoreh Mountain Range has many good places such as Kiskendo Cave, which is the home of Subali and Sugriwa, the legendary Monkey King. It also has Sendang Widodaren, where the legend said that you can keep your youth if you clean your face with the water from that place. it also become the place for angels (widodari – Javanese word means angel) take a bath. So, this place will give you different experience and feel of Yogyakarta.

Menorah Mountain Range is easy to find. It located on west side from the center of Yogyakarta about a hundred kilometers. The way is good and you can go there by any vehicle, by bus or another. No entrance needed, but it is hard to find public services. But the latest information this objects has been increased for tourism.

In brief, this is very recommended tourism object when you come to Yogyakarta. Here some the picture of the place.

The Palace of Mangir

People know The Palace of Ngayogyakarta Hadiningrat and Puro Pakualaman as the top tourism object in historical range. But, in the side of Yogyakarta, in the little village by a riverside named Mangir, there is an old palace called The Palace of Mangir (Kraton Mangir). Let me tell a little trivia for you: try to ask a guardian in the Yogyakarta’s Palace about Mangir and see the expression. This related to the history of two palaces, Mataram and Mangir. Mangir was ruled by Ki Ageng Mangir IV, one of the ancestries of Brawijaya V, the last king of Majapahit.

The legend of this story is very famous in the Yogyakarta’s people, because this is very heroic and epic story. Mataram is the symbol of majority and Mangir is the symbol of minority. And what the finally happen is the biggest ending, bigger than Romeo and Juliet sad ending. In short, if you have read Beowulf, it same with Beowulf.

To find this object is easy. Bus, motorcycle, or private car can be used to find this place. The village is located on southwest side from Yogyakarta, and about 35 kilometers. You will meet the very kind people, the characteristic of a villager. They will always smile at you. Here are some pictures of the palace. 

to be continue..

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Musik Rock: Musik Keras atau Musik Mengayun?

Are you ready to rock? Sebuah kalimat pembuka yang umumnya terlontar dari bibir sang vokalis grup rock, baik di negara asalnya maupun di Indonesia. Hanya nampaknya di Indonesia telah terjadi pergeseran makna, pada kata “rock”. Meskipun begitu, sepertinya hal tersebut tidak terlalu dipedulikan oleh penikmat musik rock. Akan tetapi bolehlah untuk sekedar saling bertukar informasi atau berdiskusi mengenai transfer kata ini.

Menurut Kamus Oxford, terma “rock” mempunyai beberapa arti, salah satunya, untuk membahas masalah ini, dapat kita ambil arti yang berbunyi, “move gently backwards and forwards or from side to side.” Kalimat tersebut dapat disederhanakan menjadi “menggeleng” atau “mengangguk”, menilik sikap para pemain musik rock ketika memainkan musik mereka. Nah, dengan makna tersebut, jelaslah bahwa musik rock bukan berarti musik keras, tetapi musik mengayun.

Lalu kenapa terjadi pergeseran makna yang begitu jauh? Bukan menyalahkan suatu pihak, tetapi hal tersebut sangat berhubungan dengan pembelajaran Bahasa Inggris yang konvensional, dimana siswa disuruh menghafalkan kosakata Bahasa Inggris dengan artinya dalam Bahasa Indonesia. Memang, “rock” juga dapat berarti “batu”, dan “batu” memang keras, akan tetapi kita harus memaknai sesuatu dengan konteksnya, agar pergeseran-pergeseran makna tidak terjadi begitu jauh.

Mungkin kita ingat lagu milik grup rock, Queen, yang berjudul “We Will Rock You”, nah apakah arti kalimat tersebut? Jika kita memaknai “rock” dengan “batu”, yang terjadi adalah “Kita akan Membatumu”. Akan tetapi jika kita menggunakan makna yang lain, kita akan mendapatkan, “Kita akan menggoyang mu”, yang terdengar lebih enak. Contoh lain, “Rock a baby”. Jika menggunakan “batu”, maka yang terjadi adalah seperti ini, “Membatu seorang bayi”, yang malah menjadi tak berarti. Hal yang berbeda dapat dijumpai ketika mengartikan dengan, “Mengayun seorang bayi”, yang berarti bayi yang sedang ditidurkan di dalam keranjang bayi yang bergoyang-goyang.

Pada akhirnya, bahasa adalah produk budaya, dan tanpa bahasa tak akan ada benda-benda atau sesuatu. Namun, diperlukan kejelian dalam memaknai bahasa orang lain, kalimat orang lain, karena setiap orang mempunyai pandangan terhadap bahasa yang berbeda-beda. 

Yang selalu sama dari musik rock, baik di negara asalnya dan di Indonesia adalah, mereka sama-sama keren, dan saya merupakan salah satu penikmat musik rock, dan saya selalu mengangguk-anggukkan kepala ketika Metallica atau Power Metal mengalun kencang. Are you ready to rock???

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Midnight Orchestra

God has made the human become the special entity. As the last entity that came into this world, human grow with many things, and it makes human survive. Human can think, while the other entity like animals only uses their instinct. Human also develop in their way, they can interact between one and another, with the language. Language makes them are able to share their idea to another. The language is spoken and written language, it uses to interact between someone to others. But basically, human has other language, the language that used by human to interact with other entity beside human.
Human is not the only one in this world. Animals, trees, and others are also live in this world. All religions also said that human are the one of the entity in this world. There is another life in this world, but they are immaterial. In Indonesia (especially in Java), this is become usual issue. Even it can be said that Javanese are grow alongside with the supernatural around them. Some Javanese people even are able to interact with ghaib (something can’t be seen without supernatural power) entity. They develop their own language to make some conversations with the ghaib.
That is one of the many factors that makes there are many myths and also legends in Java. The name like Kanjeng Ratu Kidul, Kyai Petruk, Kiai Sapujagad, etc. is popular name in Javanese society, and they are not human. They can be the natural spirit that guards a place, like the ocean or mountain. Kanjeng Ratu Kidul is very popular name, and she’s famous as the guardian in Laut Selatan (the ocean located in south side of Java Island). Kyai Petruk and Kiai Sapujagad are famous as the guardian in Merapi (the most active volcano in the world, located in the border of Yogyakarta and Jawa Tengah). And many more.
Actually, human can interact with the spirit with certain practice. But, it quite hard because Javanese are the society that more awareness in supernatural aspect. The practice is a practice that can strengthen the supernatural power.
The interaction between human and spirit (ghaib) is not only from the oral or written language, but maximize all the part of the body (eyes, nose, ears, skin, and heart). Indirectly, people actually often interact with the spirit, but they are not aware. Sometime when human eyes captured the strange object, it can be the spirit. The spirit not exists, and they can transform their body into various object. But, when people can see the spirit with eyes, it means that the human has special power to see the unseen object like spirit. And not all human are able to do that.But many people have interaction with the spirit through the sound and the smell. That process is the most way for the people to get interacts with the spirit. Certain smells are indicates that the spirit not too far away with human. The flower smell indicates that the spirit is close with human. When the smell is good, it can be the good spirit. But when the smell is horrific, it may that the spirit is bad. Same with human, the spirits also divided into good and bad. The smell of the spirit existence is only in small area, and it located in certain places like cemetery or place without or less human activity on it.
Different with smell, sound also can be indicates the supernatural being. But, it reaches larger area, more than a kilometer. The sound usually heard in the midnight until before the dawn, and the sound is various, from the marching band (people that live around Adisucipto Airport often hear it), until the sound of Javanese concert, full with the Javanese song, Macapat (often heard by people that live in as long as Progo River, the river that separates Bantul Regency and Kulon Progo Regency), and the Wayang Kulit show. The characteristic of the sound that came from the supernatural being is that sound is not too loud or too slow. It heard properly and mixes with the ear. But when there is someone wants to see or to get closer with the sound, the sound will be gone, and it heard in another place. The point is, the sounds only hear from the far place, and it can be heard in the close area. It seems like midnight orchestra, because it is very entertaining.
That is several indicate about supernatural being. Human can interact with the spirit by those ways. Based on the fact that human is not the only one that live in this world, human should aware that there are supernatural being around them. The awareness makes human more wise about something happen in this world. The awareness about ghaib also makes human more careful and hopefully, getting close to God, because the God is the biggest power in the universe. In Javanese, they call the God with Gusti Kang Maha Agung (the Greatest), Gusti Kang Murbeng Dumadi (the Creator of Life), etc. 

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Gates: A Gap Maker pt II

On a previous post, it said that highway road is a gap maker. It separates between two societies that maybe close but they’re not aware each other. This often happen in the big cities, where the fast mobilization and modernizations are growing up. Different condition can be seen in the village, where the small main road, with a small number of vehicles, so people can still visit the neighbor’s house. It keeps the human relationship.

But, a gap maker is not only highway road, but also gates. In Javanese, Kraton (especially Yogyakarta and Surakarta) is surrounding by gates. It makes the different social class or social status between inside and outside the gates. But, Kraton should be like that.

How if it happens in the common societies?

What are gates? Based on the function, gates are used to protect a house of anything from outside. First, it may used to protect from thief’s attack, but slowly, people are afraid to enter to the house with the big gates and big wall. House with the big gates and wall makes people think, what are inside this house?

In Javanese, there is a pitutur (advice), “luwih becik pager mangkok tinimbang pager tembok” (bowl gate is better than the wall gate). It shows that human relationship must built by a good relationship with visiting each other (silaturahmi), give something to neighbor, etc. In Muslim’s perspective, neighbors are the closest brothers and sisters.

Again, it often happens in the big cities societies. Their houses are close, but they don’t know each other.

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Bantul Tourist Event (November-December 2011)

1.      1. Jodhangan Goa Cerme (November 20^th, 2011), start at 09.00 am, Pelataran Goa Cerme, Selopamiro, Imogiri, Bantul, Yogyakarta.

2.      2. Tumuruning Mahesa Sura (The Descent of Mahesa Sura, November 26^th, 2011), start at 08.00 pm, Samas Beach, Srigading, Sanden, Bantul, Yogyakarta.

3.      3. Labuhan Bekti Jalanidhi (December 11^th, 2011), start at 09.00 pm, Balai Desa Srigading to Samas.

4.      4. Labuhan Hondodento (December 11^th, 2011), start at 07.00 am, Parangkusuma Beach, Parangtritis, Kretek, Bantul, Yogyakarta

5.      5. Kirab Budaya Imogiri (Culture Parade of Imogiri, December 22^nd, 2011), start at 01.00 pm, from the front yard of Imogiri Sub-district Office to Pajimatan.

6.      6. Sedekah Laut Minabahari 45 (December 22^nd, 2011), start at 01.00 pm, Depok Beach.

7.      7. Upacara Nguras Enceh (Nguras Enceh Ceremony, December 23^rd, 2011), start at 08.00 am, Imogiri Royal Cemetery.

More informations:

CULTURE AND TOURISM OFFICE BANTUL REGENCY

TENTARA PELAJAR STREET (EAST RINGROAD MANDING)

Phone/fax        : +62 274 6460222

Email               : dinas.pariwisata@bantul.go.id

Website           : www.disbudpar.bantulkab.go.id

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Javanese Literature: Rara Mendut Prana Citra, the Javanese Version of Romeo Juliet

In world’s literature, we know the Shakespeare’s Romeo and Juliet as the famous work. This story tells about forbidden love between Romeo and Juliet. They live in the different situation, but they’re in love each other. This story become very popular, and learnt by every student who learns literature (I have never read it yet).

Actually, Javanese literature has similar story called Rara Mendut Prana Citra. The biggest difference aspect from these two stories is Rara Mendut is anonym; no one knows who the writer is. This story becomes popular when it used as a story in Kethoprak (Drama in a stage – traditional opera of Javanese). But no one knows when first time this story appears.

Many stories used in Kethoprak are anonym, but some of them are real (truly happen in the past). For example, the story taken from Babad Tanah Jawi; the born of Jaka Tingkir. Mostly, Kethoprak taken some parts in Baratayudha or Ramayana, with little improvisation.

Rara Mendut Prana Citra, they’re in love, but their social class makes them always separated. This situation becomes more difficult when someone appear between Rara Mendut and Prana Citra. The man is Tumenggung Wiraguna, a very rich man. He loved Rara Mendut, and kill Prana Citra. Finally, Rara Mendut killed herself with the Wiroguna’s dagger.

We have many great literary works; some of them are the masterpieces in literary work. Even if compared by other literary works from the famous authors around literature students. We have Empu Panuluh, Empu Kanwa, Empu Prapanca, Sultan Agung, R. Ng. Ronggowarsito, S. H. Mintardja, Pramoedya Ananta Toer, etc. Each name above has their own masterpiece. S. H. Mintardja makes a great story in Nagasasra Sabuk Inten. Many people think that Mahesa Jenar (main character of this novel) is truly live in the past. Pramoedya (famous as ‘Pram”) makes many great stories. He is the man who able to write Indonesian language without mistakes in structure. No one of his sentences is useless.

This is only introduction to the Javanese literature. Next time I will share about the great masterpiece in Theater; drama in the stage. In this area, a name will appear which in the future this name becomes legend in the Javanese drama: Basiyo.

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The Influence of Western Culture into Young Generations’ Mind

I have read that, to annihilate a country or region, it doesn’t need tank, guns, or a million of soldiers. One simple thing, but very effective is: make the young generations of certain country forget about their history (of their country) and their culture. Culture (with historical aspects inside) is one of the pieces that became the important parts in a region (country). Every country has different culture, and it shows their character, and also identity. Culture can be reflected on the society, people who live there, and as the social product, it can be seen on daily life, music, or literary works. We can see that, each country has difference in some aspects above.
English (or America), as the most influential country in this period, continuously penetrate their culture into whole world. Nowadays, English is the international world that used in around the world, and it gives a chance to their (English and America) culture slowly influence almost young generations in many country around the world, by movies, music, and literary works. When people watch their movies, listen their music, and read their literary works, automatically they will learn about their culture, then learn about their perspective. When people do it continuously, they will forget about their identity, history, and their culture.
Culture of a region sometimes can be applied in other country, that’s the problem. Western is different with eastern culture, that more pointed on politeness. For example, Indonesian culture is one of the most polite in the world. As the country that built by group of many cultures, Indonesia has unique culture. Unfortunately, the young generation is more western than eastern. This is can be separated by movies, music, and literary works. In Indonesia, English became favorite language, and it can be seen on so many students that learn English Study Program in many Universities.
Based on my experience, some Universities only used English and American literary works in Literary Criticism or Literary Appreciation. Their reason is, “because we learn English, so we have to read English literary works.” The term suka karena terbiasa (loves because of habit) will make the student read English literary works more than Indonesian literary works. Slowly, they will forget their culture (I hope not), and that is a danger alarm.
It must be changed, and it is the governments, because this is related to safety of a region. Government must aware that culture is one aspect that supports a region (or country) still exists. When they are aware, we have one more chance to save our region from the penetration of western culture.
But we must prepare ourselves, when government likes western culture more than their culture. Several months ago, our government learns about democracy in other region, and it gives us enough proof that our government already influences by western culture. And it is the signal for us to prepare ourselves, to face anything happens after that part.

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Javanese Literature: Diamond in the Rough

Nowadays, literary work is larger, bigger, and (some) easier in such cases. This development is not only in Indonesia, but also in the world (English or America), in many areas like novels, short stories, and also poets. They are in a super-fast producing, so in a shorten time; they can publish many novels, or other works. They have great imagination, and the result they can make some great stories. For example, the serial Harry Potter by J.K. Rowling or Trilogy of The Lord of the Rings by J.J. Tolkien. Many people in the world are enjoying them, including Indonesian. Though these two stories are in the different cultural background with the Indonesian culture. As the result, the invasion of translated-literary works is very fast. The other result, the Indonesian (read: Javanese) literature become the guest in its own place.
What about Javanese literature?
Until this day, the research about Javanese literature is very limited. This may caused by that the Javanese literature is more difficult to understand. Even for Javanese people. The only research of Javanese literature in 20-21 centuries is “Serat Panitisastra” from A. Sudewa (Suryadi, 1997:101). This is a dissertation that study about “Serat Panitisastra” by Ki Yasadipura I. This dissertation talks in two areas, i.e. philology and literary.
First, Suryadi (1997: 5) divides the Javanese era into two: Javanese Renaissance I (8-15 centuries) and Javanese Renaissance II (16-20 centuries). The first also known as Ancient Java (Buddhism and Hinduism era). This era, the author of literary works called “Pujangga” and “Mpu” at the same time. For example, Mpu Prapanca, the author of the new model of Javanese literature, Negarakertagama. And the other “Mpu”. The second time (Javanese Renaissance II), also called Middle Javanese Era (Islam). In this time, the author of literary works known as “Pujangga”, and some of them are also the Sultan, or King. For example, Sultan Agung, the author of the masterpiece in Javanese literature, Serat Sastra Gendhing. And also anonym literary works like Serat Darmogandhul and Serat Gatholoco.
The characteristic of Javanese literature from the ancient java until this time is same. The use of “macapat” (see the previous article about Macapat), still dominate the writing. It may people feel bore when they read, because it just like short poet. But, with the deep understanding, Javanese literature is very high quality. Different with the modern literary works, that can be understood in a first reading. People who understand Javanese literature have “taste” not only “think”, because to understand Javanese literature, “taste” is more active. For example, this is taken from Serat Arjunawiwaha by Mpu Kanwa:

Nahan wuwus ikang kakangateraken masuka muwah ares ta sangkinona
Katon ya ta manis-manis ning waja sang pria kadi masirat-sirat madhu
Kumel to juga yan pinintakasi han wruh angiringi patangkising kale
Mene pada mene huwus pada huwus ringa-ringaning huwusnya tan humung
(pupuh 23, bait akhir Jagadnatha)

This is a model of “Suluk” (a narrative story, read by singing), in a Pedhalangan Yogyakarta:

Mesat mingis krodhanira
Senaputra sesumbar manengkeri
Geter ngakasa gumuntur
Swara lir gelap sasra
Karosane sewu dipangga mangamuk
Miris Narapati Karna
Senaputra tuhu sekti
Other example of “Suluk”
Kayon katiyup ing angin
Sumyak swarane karengyan
Samirana mawor riris
Lumrang gandaning puspita
Ae ana
Titi sonya madya ratri
Raras rumendheng akasa

The last is “Suluk” to describe a woman appearance

Wanodya ayu utama
Ngambar aruming kusuma
Wadana anawang sasi
Risedheng purnama sidhi
Ae ana
Waja kengis pindha thathit
Lathinya menggis karengat

From the examples above, it is hard to understand the meaning without know the Indonesian or English version. But, the strength of Javanese literature is using Javanese language. It will be strange when turn into other language. But not with other literary works. People can enjoy the Harry Potter in Bahasa Indonesia, and (maybe) people also enjoy the Laskar Pelangi in English. But not with Javanese literature.
With the limited people that really understand the Javanese literature, it is like a diamond in the rough. It can be used to entertain other people, but it can also used to give more understanding about the life, the nature, and the God. The Javanese literary authors not only make the literary works to entertain, but also to strength the spiritual aspects. How? By think, and the more, by taste. Think is physical area, i.e. the brain, but taste is spiritual area, i.e. in the heart and the soul. It is the different between Javanese literatures with other literary works around the world.
Reference: Suryadi, Linus. 1997. Dari Pujangga ke Penulis Jawa. Pustaka Pelajar: Yogyakarta

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From the Ancient: Alon-alon Waton Klakon

I think everyone has ever heard this term; alon-alon waton klakon (slow but sure). This term is not only popular in Javanese people (Indonesia), but also in abroad. Unfortunately, many people (even in Java) don’t understand about the real message beneath that term. People think that this is a concept to be a lazy man, because when we talk about Javanese people, they are not rich, simple, and slow. It may the factor that makes people think that this concept is an instrument to make people lazy.
Actually, people are misunderstanding about this term. The concept is not about “finally”, but it is about the “process” how we can reach what we need. Process is important, because through a process we know how people gain their needs, are they cheating, or are they learn more than usual. Patience, continuous, learn; is the important thing that hidden beneath the word process.
We cannot define this term just by read, like read a sentence in a short story, or novel, but it needs spiritual aspect, and it needs more time, and to get what the real message, we need experience, because ancient Javanese are smart, and they are life-oriented. They keep the relationship as human, inter-human, human and nature, and human and the God.

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Serat Nitisruti: How to be a Good Leader

Serat Nitisruti was written by Pangeran Karanggayam. Pangeran Karangayam taught Hadiwijaya (Jaka Tingkir) the King of Pajang (1550-1582) the ability and knowledge how to be a good leader (King). Serat Nitisruti is a complete book (serat), consist of many areas such as, religious aspects (believe to the God), humanity, nationality, and others.
Serat Nitisruti arranged into eight parts and written as a Javanese song. They divides into eight parts, based on their kind, Dhandhanggula, Sinom, Asmaradana, Mijil, Durma, Pucung, Kinanthi, and Megatruh. The method (to write a song with story or message inside) is one of the characteristics of Javanese literature.
For example, this is the first part of Serat Nitisruti (Dhandhanggula – pupuh 1):
Mamanising wasita kaesthi, Nitisruti kang sinudarsana, tinulad ing sapantese, pinetan kang pakantuk, lan jamaking jaman samangkin, tujuning kamajengan, asedya arjayu, yuwananing nuswa Jawa, aywa kongsi kalantur-lantur kawuri, kewraning pangawikan.
That is the opening part, so this part is not talking the point yet. This part tells about what is Nitisruti. There are many methods to discuss about literature works, and maybe the newest is deconstruction theory. Deconstruction used to ease the readers to understand about a literary work, and it should be untie the construction of the literary work.
Wasita (advice), kaesthi (referred to), sinudarsana (exemplified), jamak (common), samangkin (more), asedya (ready), arjayu (wealthy), yuwana (survive), kongsi (until), kawuri (lamp), kewran (difficulty), pangawikan (knowledge).
When it arranged into complete arrangement, it will be like this:
Advice that will be explained, Nitisruti can be learnt, about more common the time, ready to the wealthy, the safety of Java island, that have been waiting from long ago, about the difficulty to get the knowledge.
That is from the first part (Dhandhanggula). To understand more, that way is not enough. Need more time and think to get what Pangeran Karanggayam want to say, but at least through this letter, readers can get the surface of Serat Nitisruti. Next time, the writer will discuss the other parts, which maybe are the point of the Nitisruti.

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Lali Purwa Duksina: When History is Forgotten

That is the term which describe about people who forgot their own history. They prefer to the other’s history and other’s culture. It can be seen on Indonesian people this time, start from the young generations until the government.
Few days ago, on March 1, 2011, was the 62 years of “Serangan Oemoem 1 Maret (SO1M)”, a day when Indonesia keeps the independence from the Netherland. Indonesia will never free, if there’s no “Serangan Oemoem 1 Maret 1949.” But what happen few days ago was very strange. SO1M 1949 was happen in Yogyakarta, but it is not a reason to the other areas in Indonesia to be inactive.
Yogyakarta takes a ceremonial action in that day. Maybe it was nothing, but for the people of Yogyakarta, it’s about catch the spirit from the soldiers in the past. What about others?
For the young, this day is not as popular as Valentine’s Day, even that’s from abroad. Love story is more fashionable for them than story about keep the freedom. They think everything about love is full of happiness, and then the patriotic is boredom. What about government? They are same. They think about how to make new issues to cover the previous issues. They are busy, how to save themselves from the enemies attack, how to collect much money, and where place to go in the weekend.
When this condition is stay in Indonesian minds, Indonesia is in danger. The soldiers’ sacrifice in the past is incredible. They’re not selfish.
Let us think, what we have done for this beloved country?

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Good Behavior and Language Levels

Indonesia is a country that built by many cultures, and all of the cultures have their own characteristics. With all the cultures, Indonesia becomes the country with the most various cultures. But it will be useless if the government forget, because all of those cultures are the gates to keep Indonesia, to keep Pancasila.
Language, as the one of the culture, has important part to build the feel of proud, about this country. In Indonesia, the first language commonly known as mother tongue (Javanese, Sundanese, Bataknese, etc), the second language is Indonesian language, and the third (or foreign language – bahasa asing) is English. Javanese language learnt by anyone who lives in Java (some parts in West Java, Middle Java, Yogyakarta, and East Java) with all the varieties and dialects (dialect in Javanese is about six dialects). Sundanese learnt by anyone who lives in Sunda (some parts in West Java), etc.
One of the exclusive things of the mother language is, when people learn their mother tongue, at the same time they will learn about attitude, good attitude. One example, Javanese language is famous because it has three levels and one special language (use in Kraton). The first is known as Ngoko, then the second is Madya, and the third is Krama Inggil. If there is a Javanese that want to talk with his/her friends which has same age, he/she will use Ngoko, to show the close relationship. When he/she talks with his husband/wife, he/she will use Madya, because it shows the close relationship and also respect. When he/she talks with the older people (their parents, teachers), he/she must use Kromo Inggil to show the high respect for them.
Not only Javanese that have the language levels, but also Bataknese. Bataknese has five language levels, but the point is same as in the Javanese language levels, to show respect to other people that older than the speakers.
The fact that English is more recognized by Indonesian young generations than their mother tongue (or Indonesian language) is true, and it must be accepted. The long term effect of the phenomenon is Indonesia will lose the identity, real identity, and people will forget about Pancasila. The spirit “unity in diversity” (I use Obama’s term), will disappear if young generations forget about who they are, and where they are from.
The good way to block the penetration of English (or any west cultures), is introduce them (children) into their mother tongue. Make them friendly with mother tongue, by teach them. Automatically, they will learn about good attitude. If they teach English while they are child, their behavior will be English. One experience, there was a kid that school in SBI (Sekolah Berstandar Internasional). She talks English well, and one day she talks to her grandfather, “I hate Indonesian, because Indonesian language is bad.”
Then the question is, how if all elementary schools in Indonesia are SBI?
Local wisdom is needed. Teach Indonesian young generations their mother tongue, because their attitude will be Indonesian attitude. Indonesia will ‘dissapear’ from the map, if the west culture still more-like than its own culture.

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Train of Thought: Javanese Culture

Again, Javanese culture is a culture that able to enlarge the ‘sense’ in understanding life, and then use it into daily activity, the inter-human relationship, human and nature, and the more, human and the God. It is more to the spiritual aspect than the physical, and the consequence is, this culture is little difficult than other countries cultures. Spiritual aspect needs more understanding and time, and that is the factors why people (also Javanese people) sometimes are don’t want to learn their culture.
Actually, the secret of Javanese culture is hidden on language, the Javanese letter (see my older post: Javanese Letter….), that have meaning for each letters. That is the one way to get knowledge about culture, because there are many ways to learn Javanese culture. One thing, when we want to learn it, we have to consider that this is important and we must step by step, and in the certain step, we must have guider to guide us. We cannot learn by ourselves about something abstract (spiritual aspect), because this is the central. Although, for example, we are smart in school, in this area, we are inexperienced.
One interesting thing is about Semiotic Study (a study of sign or symbol). Semiotic study that introduced in west countries about many years ago, and furthermore, because of the work of Roland Barthes, this study learnt by many students around the world. Javanese people have their own way to read symbol without learn Semiotic or signifier, significant, etc. Before Semiotic was found and then develop, many years before Javanese people are able to read symbol. Based on Linus Suryadi on his book “Dari Pujangga ke Penulis Jawa”, he states that Javanese culture is started from 8th century (p. 5), although the first kingdom in Java island was in 1st or 2nd century, Salakanagara.
From the example above, now we know that this (Javanese culture) is one of ancient culture, and still exist until now. One way to keep this culture is we, as the young generation, must learn more about this. Maybe we can start by read, but that is for warming up, to get what the point, and then we have to find the teachers to guide us. Because without teachers, the chance to confuse is bigger, and the worst, we will lost to find the right purpose.
Maybe we can read some literatures about it, but it only for a while; because there is something we cannot understand by ourselves. We will stuck at the one point, and the result is we will feel that is too complicated, too difficult, and finally we stop the learning process. This is the importance of teacher, they will guide us about what, why, and how culture is.
Even, Sri Paduka Paku Buwono IV wrote about the importance of teacher through a song:
Nanging yen sira nggeguru kaki, amiliya manungsa kang nyata, ingkang becik martabate, sarta kang wruh ing kukum, kang ngibadah lan kang wirangi, sokur oleh wong tapa, ingkang wus amungkul, tan mikir pawewehing liyan, iku pantes guronana kaki, sarta kawruhana.
To choose a teacher, we have to consider some things, such as becik martabate (good attitudes to the all of the God’s entities), kang ngibadah lan kang wirangi (that believe there is only ONE GOD – ALLAH SWT), ingkang wus amungkul (smart), and tan mikir pawewehing liyan (without thinking the humans’ reward).
That is the ideal teacher to guide us to learn our culture, because we are the keeper of this culture. Now, our country are in west culture aggression, and in some cities, the west culture is success to influence the people’s mind. To face it, we must continue to learn our culture, because our culture is one of the ancient cultures, and the world still need our culture to maintain the humans’ attitude that getting worst every day.

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Highway Road: A Gap Maker

Many years ago, people need much time to go from one place to another place. The roads that connect those places are small, bad, and sometimes dangerous. For Javanese people that lives in a village, road don't act as a space that separate one side and another side. It was happen long time ago…
But now, road is the one of modernization symbols. Every place connected with the road; big and good condition, and it makes the travel easier, faster and comfortable. That is the benefit, but actually, for Javanese people, road (especially big road like highway road) have several detriments, but many of them are not aware.
First, highway road is a killing machine (commonly, many people in whole world agree about this) when they are not carefully while they are driving. When a road has good condition, people will drive as fast as they can, to avoid the time limit. It will be more dangerous when all people have same perception; they don't want to be late, so they will ride faster.
Next, road (especially highway road) is a gap maker between a society in one side and another side. Highway road always busy and many fast vehicles pass the road. It makes a society in one side think twice if they want to cross the road to meet their neighbors in other side. Javanese people believe that neighbors are the closest family. When it happens, the feels that they are family slowly disappear, and the worst effect is for their heirs. They will not recognize each other, even in the past time, their parents are friends.
That is the most dangerous effect, because Javanese culture is a culture that cares with other people (especially the family and neighbors). Even there is a wise word about this relationship, “luwih becik pager mangkok tinimbang pager tembok (java, it means: bowl gate is better than stone gate). How it can be?
That sentence means that people must share each other, because human live in this world is to help one and another. “Share”, symbolized as “bowl”, because bowl is a place to take food, and it means that, shares the food into your neighbors. They also believe that a society in same village is from the same ancient, so they are family. One thing that can be seen is their spirit of togetherness, like “gotong royong (see my older post titled Gotong Royong: Reflection of Togetherness)”, where a society work same thing, such as build someone house or clean the environment.
We as the next generation must keep the spirit from our ancient, where in the past, Javanese people are became the great people with their local wisdom, harmonization with the nature, and it makes they can “read” the natures’ symbols to face the things that will happen in the future. Prabu Jayabaya from Kediri is one of them…

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The Dilemma between Modernization and Tradition

Indonesia has many mother languages, but to face the modernization, they cannot use their mother languages. As the global language, they have to master English well. Because of that fact, in Indonesia nowadays, English has big number of students in every University that have English study program, whether English Education or English Literary. In kindergarten, English became major subject from first grade. This fact shows how interesting English for Indonesian people.
Different with several country like Malaysia or Australia, English in Indonesia act as foreign language. By that fact, the method to learn English is different, the mastery also different. In several cities in Indonesia, students feel difficult in speaking, especially for Javanese people. Even, in that area, appear some jokes about that, i.e. they called it “Janglish” or Javanese English.
In this case, Javanese are in dilemma. In one side they want to their culture (language, arts, etc) still exist in this modern era, but in other side, the modernization make them slowly leave their own language. To learn English, people should learn the language culture from the language come from. It makes the Javanese young generation know more about English and its culture than their own culture. Even some people say that Javanese culture is ancient, dark and boring. Actually, Javanese culture is great; the proof is many strangers come to Java Island, to learn about the culture. They learn the language, arts and also the daily activity.
But anyway, English still has special place in Indonesia, especially in Javanese people. By English, they can introduce their culture into international world, and the world will see that Javanese culture is great, beautiful, and near by the nature.

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Symbolization in Javanese Culture

Javanese culture is hard to understand, even for Javanese itself. For them whose understand the nature of Javanese culture, they are including on the winasis or waskita (both of these words are mean ‘smart’ in English, but in Javanese language, they have different meaning. The man that called winasis is the man that smart in literary, but the man that called waskita is the man that can see the nature’s symbols or signs, about what will happen in the future, and they know how to change the symbols or signs into clues to face the future life).
Javanese people use symbolization to ease the understanding to the nature, environment, social life, and with the God. For example, for Javanese people, the good leader is a man that fills these criteria: (1) surya (sun), (2) kartika (stars), (3) candra (moon), (4) angkasa (sky), (5) samudra (ocean), (6) maruta (wind), (7) dahana (fire), and (8) bhumi (land). They use the nature elements to make some requirements for the good leader. To understand why they use surya, for example, to be criteria of a leader, it needs a ‘sense’ to understand what the meaning behind the sun is. Sun is the one of the stars in this galaxy. That is the meaning that we learn in school, but why it can be the requirements to choose a good leader?
To understand the hidden meaning of the sun, we have to know the function of the sun first. The sun light is used for plants to produce food. For human, the sun light can make the bone stronger. Nah, from the function, we know that a good leader is a man which is able to give the motivation to the people to live, and use their life to build their country or their region. That is the hidden meaning of the sun. Actually, it is not hidden, but we have to see it from the other view, and then think out of the box. Thus, in this case, the ancient Javanese people are smarter than Javanese people in this time. We can do the same thing to see the hidden meaning of the other criteria.
Other example, Wijayakusuma (kind of flower. It has white color, the size is same with adult hand, and smell only in night. When the sun is coming, this flower start to die) is use to symbolize a kind, charm, and low profile man. Why it can be?
It will be the next edition.

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Javanese Letter: The Great Twenty Letters

 Nora kurang wulang wuruk, tumrape wong tanah Jawi

Laku lakuning ngagesang, lamun gelem anglakoni

Tegese Aksara, iku guru kang sejati

The Macapat above talks about Aksara Jawa (Javanese Letter), a written language form that develop in Javanese society. Based on the legend, this letter made by Prabu Ajisaka of Medang Kamulan. He made this letter to give a reward for his servants that die in a duel. Javanese Letter has twenty letters that arranged into four lines. Every line consists of five letters.

Ha Na Ca Ra Ka

Da Ta Sa Wa La

Pa Da Ja Ya Nya

Ma Ga Ba Tha Nga

In fact, the Javanese language is from Sanskrit. The sequence is Dewanagari (used in India)—Sanskrit (appear in early 4^th century in Indonesia, by Salakanagara, the first Imperium in Indonesia) and Pallawa (the written language in that era, mostly used in ‘prasasti’)---Ancient Java (it may spoken language) and Kawi (written language, mostly used in literary works, such as Arjunawiwaha, Gatutkacasraya, and the younger Negarakertagama). In the development, Javanese language has many changes from the Ancient Java, but some people are sure that Banyumanese is close with Ancient Java.

Each of Javanese Letter has its own meaning. For example, the first line is consist of five letters, they are: Ha Na Ca Ra Ka. The letter “Ha” is meaning “Urip” (life), and the complete meaning is “Ana urip wening suci” (there is a pure life). The second is “Na”. This letter has meaning “Nur candra Gusti Ingkang Murbheng Dumadi” (the light of the God). Next is “Ca”, “Cipta wening” (pure). The next, “Ra”, “Rasaingsun handulusih” (the pure love is from the pure heart). And the last, “Ka”, “Karsaningsun hamemayu hayuning bawono” (the will to life harmony with the earth). That is the example of the meaning of Javanese Letter, in the first line.

Because of that fact, the song above tells that anyone who can understand about Javanese Letter (the meaning and the secret), they have found a real teacher to face this world. That reflects on the last line of the song, Tegese Aksara iku guru kang sejati.

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Macapat: Moral Values beneath the Songs

Macapat is Javanese songs that used by people (Javanese) to teach their child, their pupils or to symbolize the life. There are many kinds of Macapat, such as Dandanggula, Pangkur, Sinom, Megatruh, Gambuh, Kinanthi, Girisa, Durma, Asmaradana, etc. Some of them were made by Wali Songo, for example Dandanggula was made by Sunan Kalijogo.

Macapat is a good way to teach about life, how to be the best entity, human relationship with the nature, with other people, and the relationship with the God. Macapat also used to tell a story about the ancient history. For example, Babad Tanah Jawi (a book that tells about Javanese from Prophet Adam until Mataram), mostly use Dandanggula form.

Example:

Nadyan sira pinunjul                                         (even if you are great)

Nanging aja sira njur keladuk                            (don’t you be a

Ngelingono wong urip anggendong lali   (remember that human is the place of ‘forget’)

Tansah eling urip iku                                         (still remember that life)

Prayoga ingkang prasaja                                   (better if we low profile)

The song above is Macapat (Gambuh). From the example above, people will remember that human is always forget, and human is feel strongest if they have power, smart, or authority. The advice appears in second until the last line. Nanging aja sira njur keladuk, this sentence start to remain the readers that as a human, we do not feel the greatest, because the strongest, the greatest is just God. That is the example that Macapat used to teach about how to be a good man.

The other example will show when this song used to teach about religious views:

Example:

Parentahira Hyang Widi, kang dhawuh mring Nabiyollah

Ing dalil kadis anggone

Ojo ono ingkang sambrono, rasakno den karoso

Dalil kadis rasanipun, dadi padhanging tyas hira

This song (Macapat Asmaradana) tells to the reader that human must believe with the two, Dalil and Kadis (Al-Qur’an and Hadist) to get the lights from God. If people can feel this two, and then use in daily life, he/she will get padhanging tyas hira, a true happiness, Heaven.

The other example that used to tell about ancient history:

Nabi Khidir angandika ris

gedhe endhi sira lawan jagad

kabeh iki sak isine

alas samudra gunung

nora sesak ing garba mami

tan sesak lumebewa

ing jro garba ningsun

Syeh Melaya duk miarsa

langkung ajrih kumel sandika tur neki

ningleng ma’bitingrat

This Macapat (Dandanggula) actually made by Sunan Kalijogo, include on Suluk Ling-Lung (a book made by Sunan Kalijogo. This book tells about the ancient history). This song talks about Prophet Khidir, when he ask to Syeh Melaya about which is the greatest, this universe or you (Syeh Melaya). By this song, human can think about what is the function of humans’ life in this world. Human is just little spot in this universe, so human must protect this universe. When human is compared with the universe, human is nothing, so human have to remember that above the universe, there is the greatest, i.e. God.

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The Legend of Ki Ageng Mangir Wanabaya: The Complete

Ki Ageng Mangir, also called Ki Ageng Wanabaya, is a person who can be separated with the Mataram. He is the one of few persons that braves to against Mataram and Panembahan Senopati. But how it can be?

The history of Ki Ageng Mangir starts from Brawijaya V, the last king in Majapahit. He has a son, named Radyan Alembumisani. In the further, Radyan Alembumisani goes to Gunung Kidul (it may run away from the Demak’s aggression). In Gunung Kidul, Radyan Alembumisani has a son, called Radyan Wanabaya. From this part, the history of Ki Ageng Mangir started. Radian Wanabaya, also called Ki Ageng Wanabaya II, has the other son from his second wife, named Bagus Baru Klinthing (the legend told that Bagus Baru Klinthing is a dragon). One day, Bagus Baru Klinthing wants to show to Ki Ageng Wanabaya II, that he is his son. Ki Ageng Wanabaya receives Bagus Baru Klinthing as his son, but with a requirement. The requirement is, Bagus Baru Klinthing have to hold Merapi with his body. In the further, Bagus Baru Klinthing cannot fill the requirement, but he uses his tongue to fill up the part. Finally, Ki Ageng Wanabaya cut his tongue, and the tongue became a weapon called Tombak Baru Klinthing.

Ki Ageng Wanabaya II’s son lives in Mangir, a place near Progo River and Bedog River. Thus, it is why Ki Ageng Wanabaya III well known as Ki Ageng Mangir. Why Panembahan Senopati is never attack Mangir? Ki Ageng Mangir or Ki Ageng Wanabaya III has a weapon called Tombak Baru Klinthing that made from his brother in law’s tongue. The weapon is very powerful, even can give a sign when Ki Ageng Mangir is in danger.

Panembahan Senopati uses his daughter to kill Ki Ageng Mangir. He sent his daughter named Pembayun to be Ki Ageng Mangir’s wife. And the plan is success. Finally Pembayun become the Ki Ageng’s wife and she covered Tombak Baru Klinthing with her clothes. One day, Ki Ageng Mangir goes to Mataram (he have to do it, because Panembahan Senopati is his father now), but in Kraton, Panembahan Senopati kill him in one punch. Without Tombak Baru Klinthing, Panembahan Senopati can defeat him.

Finally, the bride of Ki Ageng Mangir brought to Kotagede, and his grave is half outside, and half inside, the sign that Ki Ageng Mangir or Ki Ageng Wanabaya III is an enemy and a family in the same time.

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