Conservation of Water Resources in an Ancient Javanese

International Journal of Advanced Science and Technology Vol. 29, No. 6s, (2020), pp. 1293-1302

Conservation of Water Resources in an Ancient Javanese Manuscript: Ethno-hydraulic Perspective Sahid Teguh WIDODO The Faculty of Cultural Sciences, Universitas Sebelas Maret, Surakarta, Indonesia

Abstract

The specific purpose of this study is to explore the water conservation model represented by Serat Centhini, a 19th Century Old Javanese Manuscript by Paku Buwana V in Surakarta, Indonesia. The approach used is qualitative with an ethnohydrolic perspective, namely the study of water conservation processes based on the wisdom of Javanese culture. The data were obtained from the text of Serat Centhini, in Latin letters translated by Karkono Kamajaya. The results showed that water in Javanese mythology has a very strategic position embedded as a subconscious force of Javanese society. Second, three water conservation models are found, namely: (1) Cultural Convention Model, (2) Literary and Knowledge Creation Model, and (3) Tradition Ceremony Creation Model. This research is still very likely to be developed and continued on other topics so that Serat Centhini can be called as an encyclopedia of Javanese Culture.

Keywords: Centhini; water conservation; Javanese culture; manuscripts

INTRODUCTION Tracing back the history of Javanese people, various forms of civilization that are closely related to the presence of water have been found .1 Human ability to manage water has been proven to high human civilization; all that can be seen from the existing remnants of relics In the Indonesia context, on almost all islands, the discourse of water management has become one of the biggest issues in human civilization history.2 On each island, there are several large lakes, dams, reservoirs or there as a place for water reserves.3 The following are the instances: Lake Aneuk Laot in Aceh, Lake Batu Jai in West Nusa Tenggara, Lake Emas in Bengkulu, Lake Bekuan in West Kalimantan, Lake Towuti in South Sulawesi, Lake Ranu Klakah in East Java, and Gajah Mungkur and Kedung Amba Reservoirs in Central Java. Sidauruk and Pujiindiyati4 state that human knowledge about water in line with human existence on this earth. Water is the guarantor of life itself. Satrio and Sidauruk5 further explain that the birth and development of civilization in Surakarta, Central Java, was inseparable from the efforts of managing the flow of Bengawan Solo, a river in Surakarta. From the upstream of Bengawan Solo, water flows into Wonogiri, Sukoharjo, Solo, Sragen, and parts of East Java; it wasused as a transportation and trade route up to the end of the 19th century.6 Not surprisingly, the surrounding Bengawan Solo had been prosperous. The development of civilization was marked by the construction of agricultural irrigation, tourism facilities, and the provision of clean water for the kingdom of Surakarta. Local culture in the form of arts, traditional ceremonies, social organizations, literary arts, architecture, and languages also began to emerge, grow, and develop.7 This study works on an Old Javanese manuscript titled Serat Centhini or Suluk Tambangraras, an important source of water conservation. Serat Centhini is written in 12 volumes and is very famous because it contains a variety of knowledge and teachings of Javanese life wisdom. It is written in the genre of traditional Javanese poetry (tembang), and the writing is grouped according to the type of song. The Sangkala, Javanese time marker, in Serat Centhini shows that it was written in the last period of Old Javanese literature (1814 AD) during the reign of King Pakubuwana IV. Some experts say that the source of the Serat Centhini story is the Jatiswara book, during Pakubuwana III era.

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This study focuseson the cultural settings of water conservation found in the Serat Centhini. The results of the research are, thus, expected to describethe Javanese mythological settings related to water, the water conservation models, and the implementation of cultural traditions related to water source conservation in the form of traditional ceremonies. Research cases display directly or indirectly and verifiably carefully to answer the all study questions. The study of Serat Centhini can be conducted with a variety of different approaches, including the philological, literary, philosophical, cultural, etc. This research looks closely at the problem from an ethnohydrological perspective. Ethnohydrology Study is a trans- disciplinary, multi-site program of research that examines the range of variation in local ecological knowledge of water issues. It will focus on showing how factors, such as increasing urbanization, water scarcity and climate change, are related to changes in cultural ideas and knowledge.8 This approach is employed predicted appropriate soto reveal the water conservation models found in various forms of traditional local genius.

Literature Review

Serat Centhini, the Manuscript Serat Centhini or Kidung Tembangraras is called the great work of Ingkang Sinuhun Paku Buwana V, the King of the Surakarta Hadiningrat Kingdom who ruled in 1820-1823 AD. Some Javanese cultural experts call this period as the age of the renaissance of modern Javanesse literatures, the revival era after the divided Islamic Mataram Kingdom into four parts namely the Kingdom of Surakarta and Yogyakarta, Mangkunegaran Palace, and Pakualaman Palace. However, the actual power of traditional government was under the tight supervision of the Governor of the Dutch, in Semarang. The King became very limited in his power in the fields of economics, literature, and arts and culture. Being aware of the Dutch dominant power, the kings used symbolic politics led by royal poets. The 19th century is recorded in the history of Javanese literature as the era of the poet of the palace, karaton. Many of the great works of Javanese literature were born from the hands of the poets of karaton; one of the most well-known work is Serat Centhini.9 The whole Serat Centhini consists of 722 poems of 31,837 verses, 3,467 pages of manuscripts, and is divided into 12 volumes of books. This is the longest ancient text in history that anyone has written in the world.6 The tradition of Javanese text writing and copying during the reign of Susuhunan Pakubuwana V in Surakarta (1820-1823) developed rapidly. It was remarkable that more than 121 manuscripts were successfully produced by the Tepas Kapujanggan Foundation, an aristocratic organization that produced works and became a collection in the Royal Library "Widya Budaya". The collection of manuscripts had been increasing in number and variety of genres.10 Serat Centhini is one of the main collections of the Mangkunegaran library with catalog number CA.No. 217 b. Starting in 1980, the Yogyakarta Centhini Foundation translated Serat Centhini and printed it in 12 volumes. In 1989, they however, have financial difficulties and were finally forced to work with a private foundation to finish the 8-12 volumes. The twelve volumes of manuscripts were used as primary data sources in this study.

Water Conservation

This study examines the cultural background and the forms of water conservation implementation from the Old Javanese manuscript, which is Serat Centhini by Paku Buwono V, published by the Yogyakarta Centhini Foundation on the basis of three interests, they are: (1) the existence of knowledge and cultural values related to water conservation as represented by the Serat Centhini, (2) the use of old Javanese manuscript sources as an object

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of scientific study that is very important for the development of the academic world, and (3) the fact of the critically endangered environmental conditions so that it is necessary to find references of wisdom and new approaches for improving the quality of environmental management immediately. Conservation is an effort to carefully conserve, protect, and manage the environment and natural resources.11 Scope of understanding of conservation developed into a form of protection and long-term-goal management of the social environment and natural resources. Water conservation is an effort to maintain the existence, nature, function12 and sustainability of water availability for life.13 In practice, conservation of water resources is closely related to civilization, social security, and cultural development. Water conservation is intentional behaviour with the aim of maintaining and managing the use of fresh water through technological methods and or social behaviour.14 Thus, water conservation relies on two aspects, technology and social behaviour. Conservation of water resources is constitutionally regulated in the Indonesian Constitution 1945, clause 33, paragraph 3, which explains that water resources are part of the natural wealth that is controlled and used by the state for the prosperity of the people of Indonesia. Therefore, knowledge about water conservation is absolutely nurtured and improved so that water can be used optimally.15 Law no. 4 (1982) can be understood that, the conservation of water resources is the management of natural resources that guarantees their use wisely. Water conservation must be able to guarantee the sustainability of supply, quality, and diversity. Conservation of the social environment is the management of social resources that ensures the availability of Social Resources to improve the quality of values, resilience, abilities, and development. The objectives of water conservation are (1) avoiding drought and flood disasters,16 (2) maintaining river banks from damage, (3) preventing erosion and sedimentation.1 These three goals are expected to achieve harmony between humans and the environment to develop a complete Indonesian. The implementation of water resources is directed at ensuring the interests of present and future generations, protecting the country against the impacts of activities outside the national territory that cause environmental damage and pollution. The achievement of harmony, the balance between humans and the environment, and the realization of Indonesian people as environmental creatures who have attitudes and actions to protect and grow the environment.

Research Methods

This study examines the cultural setting, shape, and implementation of water conservation from the Old Javanese manuscript source, which is Serat Centhini's by Paku Buwana V with an ethnohydrolic approach. The form of research that is deemed appropriate and able to provide a complete picture is qualitative.17,18,19 This decision is made based on the characteristics of the research problem, data sources, and research data.20 This research was conducted at the UNS Museum and the UNS Javanology Institute Library, both of which are located at Ir. Sutami 36 A Surakarta. Research data sources are 12 volumes of Serat Centhini published by the Yogyakarta Centhini Foundation with different printing presses. Centhini Volume 1 was printed by CV Batu Hitam Offset (1982), Volume 2 and 3 printed by Surya Gading Yogyakarta (1986), volumes 4 and 5 printed by PT. KR Yogyakarta (1988), Vol. 6 and 7 printed by PT. Hidayat Yogyakarta (1989), Volumes 8,9,10,11, and 12 printed by Balai Pustaka (1990 and 1991). This study analyses the conservation of water resources from an ethnohydrolic perspective; it is a study of the process of water conservation based on local wisdom of Javanese culture.21 The basic concept of ethno-hydraulics involves three things, namely:

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utilization, management and preservation of water from various perspectives. Ethnohydrolic related with language, cognitive rules, rules, norms, codes, patterns of behaviour, nature and environment, art, and sociocultural structuring. The ethno-hydraulics approach leads to exposure that reflects a cultural reality. This approach considers the importance of the quality of an event, case, situation, or circumstance and it should all be handled properly.22 Ethnohydrolics covers all knowledge about water resources such as hydrology, hydraulics, eco-hydraulics, and socio-hydraulics. Culture in ethno-hydraulics is understood as a set of knowledge that a person obtained in interpreting experiences that produce a behavior.23 Various variants of people's thoughts, views, and understanding about water are a cultural process,24 so that the possibility of different water behaviours also depends on their perception of the life they live it25. Research data collected by using content analysis techniques, is a way to analyse the contents of Serat Centhini by identifying the characteristics of each information and giving systematic coding to each part objectively, systematically, and having theoretic references. Empirical facts collected from Serat Centhini utilizing the interactive work of three components, are (1) data reduction, separating important and less important data according to research problems by reading the script carefully and accurate, (2) data display, based on data characteristics and study issue, (3) data verification and drafting the conclusions.26

Water Management and the Emergence of Civilizations in Java

Javanese civilization emerged from the ability of Javanese people to manage the Big Rivers (Bengawan) so that it could be optimally utilized for the interests of agriculture, transportation, sanitation, trade, and security.6 The emergence and development of sociocultural life in Surakarta is also inseparable from the efforts of managing Bengawan Solo river flow. From the headwaters of Bengawan Solo, water flows into the Wonogiri, Sukoharjo, Solo and Sragen to part regions of East Java.7 The success in managing and utilizing water during the reign of Paku Buwono V has created the Potamos civilization which had a major impact on all aspects of people's lives at that time. Supariadi (2009) states that the ability of a community to manage and utilize water has produced high products of civilization.1 Javanese culture is very attached to water. From Serat Centhini, several forms of water reservoirs can be identified in the lives of Javanese people.

Table 1. Various forms of natural water reservoirs Word Phonetic Description Centhini Page Verse (Volume) Blumbang blumbaȠ Large puddles contained water to raise fish 1 59 35 81 14 213 17

Belik bəlI? Water reservoirs and small water sources 7 277 29

Sendhang sənDaȠ Water reservoirs and large water sources 1 81 12-15 2 37 29 Ranu/Telaga ranu/təlƆgƆ Like a small lake, sunlight can reach the 1 81 12 bottom 211 9 2 37 32 38 3-7 39 18-21

Lepen lὲpὲn Form/speech level in Javanese term of river 1 212 10 2 6 12

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2 15 18-23 16 30

Kedhung kəᶁUȠ The deepest part of the river 9 238 21

Umbul umbUl An abundant source of water from the soil 1 81 13 180 15 213 17 2 37 31-32

Tuk tU? Water emerging from the ground 1 180 12 Sagara SəgƆrƆ Large water reservoirs above the earth's 1 180 12 surface

Kali Kali Rivers, large and elongated waterways that 1 180 16 flow continuously from headwaters (source) 2 15 23 to the estuary

Bengawan bəȠawan Big river 1 180 13 16

Pancuran pancuran Water spurts 1 72 30 31

Samodra samodrƆ wide sea 1 180 15

Grojogan grƆjƆgan Waterfall 1 213 24

Based on the size of the water source and flow, it can be identified that there is a large flow of water resources (ranu, telaga, kali, bengawan, segara, dan samodra) and small or medium (pancuran, grojogan, belik, sendhang, umbul, dan tuk). Interestingly, large water resources have produced a large culture marked by the establishment of large kingdoms on Java Island (Majapahit kingdom, Demak Bintara, Mataram, Kediri, Blambangan, Daha, and Pajang). Whereas small and medium water resources produce Javanese folklore and small cultural traditions (Padhepokan ‘hermitage’ Giri, Ampel Denta, Butuh Village, Surabayan, etc.). From this explanation, it can be clearly understood that:

(1) The emergence of stories and oral traditions (folklore) at that time showed that awareness of saving and managing water resources had existed for a long time. (2) Water in Javanese mythology occupies the most important position, even before there was life on Earth (tirtaamerta) contained in the reliefs of temples and manuscripts. (3) Water is a means to purify human beings to get closer to God. Some terms in Serat Centhini are padusan 'bathing to be holy', wulu 'purifying', junub 'bathing to purify', tirtaamerta 'living water'.

The emphasis of Javanese culture as water culture appears in the city or region that was once visited by the figure of She Amongraga in Serat Centhini. Most of these stopovers are water cities (Malang, Trenggalek, Surabaya, Wonogiri, Surakarta, Cirebon, Banyumas) and areas that have abundant water resources (jumprit, Tlaga Madirda, Butuh, Giriwaya). The artificial water reservoirs contained in the Serat Centhini are as follows.

Table 2. Artificial water reservoir in Serat Centhini

Word Phonetic Description Centhini(V Page Verse olume)

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Sumur sumUr The deep hole contains a 1 59 33 water source 81 17-18 143 27-44 180 12

Padasan padasan Ablution water container 1 180 13

Bak bak Water container 1 186 8-9

Kolam kola Water reservoirs for raising 1 199 32-33 m fish or swimming

Pangangson paȠaȠsƆn A place to take water 1 180 12

Jembangan jəmbaȠan Water container 1 180 16

Sanggariti SƆȠgƆriti Water comes out of the 1 214 29 temple

Water Conservation Model in Serat Centhini

Javanese culture is rooted in an agrarian tradition.27For agrarian societies, the existence of water is absolute and cannot be separated from life.6So important is water that gives birth to cultural conventions, literary and knowledge works, various forms of traditional and artistic traditions, and social movements which are the direct participation of Javanese people.28 Conservation of water in Serat Centhini has produced various forms of cultural conventions about water that can be divided into three categories, namely: (1) Banyu larangan, (2) Banyu sangar 'water that has the power to cause accidents', and (3) Banyu pedhut ‘water from fog '. Banyu larangan ‘water ban’ is water that is used for the benefit of the king and his family that must be kept clean by the community along the flow of the water as a form of loyalty and devotion to what is respected and upheld, namely the King. Banyu sangar ‘threatening water’ is water that does not flow, smells bad, cannot be consumed, is poisonous because it contains germs that must be avoided. Whoever violates will get the result of pain that is difficult to treat. Interestingly, in Serat Centhini volume 8 page 6 was actually depicted on the contrary during She Amongraga's trip to Goa (cave) Song Putri. In the cave he soaked in water forbidden to get inner peace (supernatural powers).

Seh Mongragi siram ing jembangan agung, tan labet thelenging warih aseger sariranipun, nging tan teles dening warih, srep aye manggonnya raos (Serat Centhini, 8, page 6)

Translation:

She Amongraga showered in a large tub of water, not imprinting the water felt fresh body, (his body) was not wet by water, his heart became peaceful

The kungkum tradition, 'bathing', is quite popular among traditional Javanese people for the purpose of obtaining supernatural powers, supernatural powers from God. Kungkum tradition is a form of effort to get closer to God.

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Models of Literary and Knowledge Creation

Surprisingly enough in Serat Centhini, it turns out that it stores a lot of knowledge related to the maintenance of water resources. The types of knowledge contained in Serat Cethini include Caring for water sources by drain the water, purifying water, and consuming clean water by making sumur (well), is excavation of soil with a certain depth until clear water appears. The place to get clean water is called pengangson [paȠaȠsƆn]. The right time to make a well is explained as follows.

Barang karya ingkang luwih bêcik, karya sumur kêbak toyanira, Anggara Pon barang gawe, abêcik tur rahayu, lulungan amanggih rijêki, ingmarga tan pantara, Buda Wage ayu, sabarang karya prayoga, Rêspatine Kaliwon rahayu ugi, lulungana kapanggya (Serat Centhini1 page 143-144, verse 30)

Translation: Making (sumur ‘well’) optimum, so that the sumur is full of clean water, (make a well) on Tuesday Pon, good and safe, like traveling fortune, on the road to have fun, the other day there is also Wednesday Wage, both to make anything, Thursday is also good for making sumur.

The place to make sumur must be specific, i.e. the Southwest or West direction will also be better. Must be complete with calculations so that water never dries.

Yen kidul-kulon trêpira, rijêki kalal (n)dhatêngi, kulon bênêr lwih prayoga, padusan panganten yêkti, lor-kulon amungkasi, padusan kalaran tuhu, pilihane etungan, kang wis kalakon prayogi, insa Allah datan nana sangsayanya. (Centhini 3, Pupuh 248 Sinom, bait 17, hal. 306)

Translate: Do it in the Southwest direction, fortune will come, the West is better, such as the bathing of the bride, the Northwest direction is also good, to make the bathing place, depending on the calculation, which has all happened well, There is no

Table 3. Time great for making a sumur

Javanese Day Phonetic Day and Expectations Centhini Page Pasaran to be achieved Volume (Javanese day) Tumpakepon tumpa? epƆn Saturday Pon Full of water 1 143, 27

Soma Kaliwon SomƆkaliwƆn Monday Full of water 1 143, 27 Kliwon Anggaramanis AȠȠƆrƆmanIs Tuesday Legi Water came 1 143, 28 out RespatiPon rəspatipƆn Thursday Pon Full of water 1 143, 28

AnggaraPon AȠȠƆrƆpƆn Tuesday Pon Full of water 1 143, 30

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The Model Creation of a Traditional Ceremony

Javanese people have many traditional ceremonies related to water. Traditional ceremonies have many functions, including (1) binding Javanese society into a collective that has a certain style, system and social order, (2) as a tool to educate the younger generation, and (3) so that people obey to the rules, norms and tradition that upheld together .25 The model of creating traditional ceremonies in Serat Centhini is:

(1) Traditions 'Bersih Desa’ (Clean the Village), conducted once a year with activities to clean the village environment and entertainment Wayang Kulit (Shadow Puppets) or other similar arts. (2) Tradition drains sendang, belik, or tuk, performed by draining water and cleaning water sources with traditional ceremonies. (3) Traditions are related to the cycle of life; Life cycle ceremony complete with offerings.

Discussion

Myth and folklore of water in Serat Centhini is described as something sacred. An example is the belief in the strength of the Bengawan Solo spring by the Kampung Tenggar in Jeblogan village, water sources (tuk) under large trees, water under large rocks, and the emergence of many pundhen ‘holly place’, for example: Punden Bero, Punden Gedong, Punden Dayu, and Punden Suden (SeratCenthini 1, 2, 5, 7, and 11). Water always gets high appreciation in traditional Javanese society. Water and its properties have been a source of inspiration in the Javanese naming tradition. Names such as Tirta, Banyuwangi, Jaka Warih, Dewi Toyaningsih, Sri Bening, and other similar names are proof of the closeness, value and appreciation of the Javanese people for water. Not infrequently the existence of the element 'water' is accompanied by other natural elements, such as mountains, mega, gemstones, wind, even the names of plants and animals. Water is also usually associated with a myth that is believed to be a place where ancestral spirits dwell (forerunner) of a place. Therefore, water becomes an important dimension to be preserved and preserved together with traditional ceremonies that bind obligations together with the community members. This view that "water is the source of shared life" is increasingly apparent when Seh Amongraga (the main character in Serat Centhini) in the past we often drank water with kendhi ‘drinking container from clay’, jembangan 'bathtub of clay' and genthong 'reservoirs of water supply at home'. Water management efforts are also part of the political policies of the authorities.1Thus was born the mythical symbols of Gong Kyai Sekar Delima, lumbu leaf, head taledhek, and cendol eyes of people in addition to technical expertise in the field of draidage and hydrology that ultimately able to answer all challenges well. Utilization, control, and management of water proved to bring benefits to the general public12 to change the total atmosphere of the Sala village into the central government of Surakarta Hadiningrat Palace, the cultural center, the source of the value of civilization at that time.

Conclusion

Water conservation has become an important part of the growth of civilization in Java. Awareness of the importance of water has helped subconsciously the Javanese elite and community. Serat Centhinias the crystallization of the life of the community becomes a "funnel" which conveys the ideals and nature of Javanese thoughts in the 19th century. The contents of Serat Centhini prove the awareness that water is needed at all times in human life,30 and because of that he gets the highest place and valuable. Water escorts human life,

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becomes a "teacher" who always gives unconditionally, teaches life completely and comprehensively, gives meaning to every effort that is prosperous, welfare, and happy for the continuity of life. Serat Centhini provides a wealth of knowledge on various myths in Javanese culture. Javanese people respect water very much and become the most important part of their lives. This has given rise to various models of water conservation. Another form that states the importance of preserving water is the emergence of various traditional ceremonies that flatter water as one of the most important dimensions in people's lives. Serat Centhini proved to be the most complete encyclopedia of Javanese culture. The existence of managed well, utilized and glorified water is proven to have brought prosperity to the people of Java so that they are able to build a great and high culture. The figure in Serat Centhini teaches that clear, healthy flowing water will fertilize the soil, grow various types of food plants, vegetables, and abundant fruits that we can use for our life together. A good life produces high culture and civilization. Water teaches people to always try to benefit others, serve the community, and improve their well-being.

Acknowledgements

I would like to thank the Department of Higher Education of the Republic of Indonesia for providing the opportunity for research in the fields of Social Humanities, Art and Culture, and Training in Domestic Field Research 2019.

Endnotes

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