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Cultural Typology of Indonesia Revealed in Pramoedya‘S Novel

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Cultural Typology of Indonesia Revealed in Pramoedya‘S Novel CULTURAL TYPOLOGY OF INDONESIA RE9EALED IN PRAMOEDYA‘S N29E/ TIPOLOGI BUDAYA MASYARAKAT INDONESIA DALAM NOVEL PRAMOEDYA Koh Young Hun Malay Indonesia Department HUFS Seoul [email protected] Tanggal naskah masuk: 28 November 2012 Tanggal revisi terakhir: 3 Desember 2012 Abstrak Seperti halnya Poerbatjaraka, meskipun berbeda tipe penulisannya, karya-karya Pramoedya berisi perlawanan terhadap budaya Jawa yang diketahui saat menghabiskan masa kecil dan masa mudanya. Sepanjang yang penulis ketahui, Pramoedya tidak pernah menerbitkan karya dalam bahasa daerahnya. Namun, tidak berarti Pramoedya jauh dari budaya Jawa. Kata kunci: tipologi budaya, budaya Jawa Abstract Like Poerbatjaraka, though in a very different style, Pramoedya Ananta Toer was, and is, a rebel against the Javanese culture he imbibed as a child and young man. So far as I know, he has never published a page in the language of his childhood home; but this does not mean that Java and its culture are ever very far from his mind. Key words: cultural typology, Javanese culture 1. Culture and Literature community, most of which are In a narrow understanding culture inherited from the past. It is clear then is concerned with all high aspects of that culture as human beings‘ efforts life, such as special arts and tradition. for the past and present civilization. However, in a wide definition, culture Cultural change cannot take place deals with all activities and behaviors without the existence of the past culture human beings do as their efforts to and this can be historically shown from achieve their adjustments and perfect the fact that there have been cultural life (Ismail Hussein 1966:15–17). borrowing and influences among the Agus Salim argued that culture is a countries in the world. Through these unity of ”soul‘ and ”power‘, becoming elements, culture gets new triggers in an integrated mind. The meaning of its wealth and continuity (Koh Young culture, therefore, refers to all efforts Hun 1996:103).2 and minds which result from the mind We cannot deny that literature is for the sake of achievement.1 a community phenomenon due to the The above discussion leads to the fact that literary products reflect their point that culture covers all activities community despite different forms and in connection with traditions, the ways. This idea is strongly underpinned systems and way of life of a by the fact that the role of poets as a 70 Cultural Typology of IndonesiaY (Koh Young Hun) |71 community member. Literature is also soften people‘s life; (iii) a concept sensitive regarding the phenomena of considering culture as an effort of a its community who shapes it and community; (iii) the concept interprets these phenomena presented considering culture as an effort of a in their literature works. Consequently, community to face the existing analyzing a writer actually means to challenge in a certain development study his/her views on the world as stage. reflected on his/her works. It, then, can be accepted that the essential spiritual 2. Strengths and Weaknesses of and physical life of the writer can be Indonesian Culture felt as the life experience of the Since the early settlement of the community where this writer lives. Indonesian islands, these ancient G. Lukacs also argues that settlers realized that Indonesia has got literary works are created according to her specialty from geographic, geo- a certain perspective their writers economic and geo-politic factors. The construct and without such perspective wealth of spices, and natural resources a literary work is merely a report. and strategic location of Nusantara Moreover, he argues that literary is islands became once well-known knowledge about facts channeled among Indian and Chinese traders in through creative writing which shapes the first and third centuries. Peaceful its genre. These shapes are actually not seas, strategic straits, sources of forests, the technical or linguistic matters as mining and agricultural products were expected by the literary critics of interesting keys to establish important formalists or structuralists; on the trade traffics (Wolters 1989:68–80). contrary, literature is an aesthetic or This fact is not a coincident that stylistic one existing in its content, busy trading with these natural wealth form manifested through plotting gradually became community techniques, such as the period of advancement leading to power and narration and the connection between government centralization. In addition, the characters and atmosphere in the absorption of the value system literature (Jefferson & Robey influence in the centers of trading and 1998:204–205). governments who had a connection When this issue is referred to with Indian and Chinese traders is not 3ramoedya‘s literary works, it is either an unexpected fact. The Buddhist strongly felt that he gives a special and Hinduism monks joined these attention to his own national culture trading activities and actively with terrible concern which is useful disseminated their own religious because this concern trigger the wealth teaching and values. The same thing and weakness of national culture happened to Islam entering this functioning as two of the factors archipelago in 13th Century (Umar leading to the victory and failure facing Kayam 1989:5) and this entrance has external challenges. The definition of played an unquestionably important culture in this paper, therefore, means role in establishing belief system and to cover: (i) one inner-life element culture in this area. referred to spirituality, meaning and In this case, Indonesian society purposes of life and truths; (ii) one maintain old attitudes and traditions as bodily element referred to material called ”historic instructions‘ Ey Umar culture, anything which can ease or Kayam, namely a historic calling in 72| Mabasan, Vol. 6 No. 1, JanuarivJuni 2012 order that these attitudes and traditions dialogues between Islamic civilization are maintained to be done in daily and Indonesian culture took place activities. This fact leads to the unsteadily. What we call Indonesia- difficulty in quickly and thoroughly Hinduism synthesis as the change accepting foreign influences result occurred in 7 centuries through traditionally adjusted with local various achievements and experiments conditions, such as ”elegant‘, ”flexible‘, from Mataram I, Kediri and Singasari ”creative‘, as reflected Ey Borobudur as periods to Majapahit and this is a the monument of Buddhism Mahayana cultural change experience as an during Syailendra kingdom in 8th important way of cultural search. Century and Prambanan as a This fact results in the in-depth Hinduism-Buddhism monument in the absorption of various cultural bases and same century, illustrating elegant, cores of great civilizations into flexible and creative traditions to face Indonesian culture. When Islam and accept the great influence of India entered Indonesian culture, the in term of developing and enriching meetings between religion and cultural Indonesian traditions. This cultural value system so as to strengthen this transformation, therefore, reflects cultural system (Umar Kayam 1989:8). change process of ”,ndonesianization‘, The cultural changes viewed from the instead of ”,ndianization‘, against above context does not show the Indian civilization influence (Umar cultural loss against foreign cultures Kayam, 1989:5–6).3 and this idea results from the cultural According to Umar Kayam, the change at that time to face influence Indonesianizing process influenced by acceptance and existing local cultural Indian tradition took place until post creation. Mataram period which was not actually However, when the Netherlands under the Indian shadow. Majapahit came to Indonesia to control all spice can be considered as the process peak trading activities and settled here to be of Indonesia-Hinduism cultural process the colonist of Nusantara archipelago, and after Sriwijaya in 8th Century, the kingdoms in this area were not Majapahit reached its Nusantara empire ready to face the European power with status in 14th and 15th Centuries. The advanced and complex military and Hinduism belief system civilization is organizations that they had not clearly illustrated in the temple previously experienced. Their coming monuments and Nagarakartagama and to Indonesia was to seize, press and Prapanca texts. This color of Hinduism, monopolize spice trade and to control however, was then creatively and all these trade routes by force. The elegantly adjusted and then cultivated confrontations between European and in East Indonesia. The emergence of Nusantara traders were direct and Demak as an Islam-Indonesia dialogue forceful and these confrontations discourse leads to the bankruptcy of defeated Nusantara kingdoms against Majapahit and this makes the these European traders (Koh Young Indonesia-Hinduism cultural changes Hun 1996:107–108). stop (Umar Kayam 1989:7). Pramoedya was principally proud Islam entering Nusantara of Indonesian culture treasure and he followed the same step, through the argued that considered from written tradesmen and ulemas who intended to manuscripts, Indonesia is actually disseminate this new religion, but these much richer than the European nations Cultural Typology of IndonesiaY (Koh Young Hun) |73 by the 8th Century due to the fact that (Anderson 1990:200). Most of these Indonesian people could already read defeats of Indonesia, according to when most European nations were Pramoedya, are considered to result illiterate when the Dutch just had a
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