HARMONIA : Journal of Arts Research and Education 14 (2) (2014), 115-122 p-ISSN 1411-5115 Available online at http://journal.unnes.ac.id/nju/index.php/harmonia e-ISSN 2355-3820 DOI: 10.15294/harmonia.v14i2.3290

KIDUNG: MYTH OF WELFARE FOR KUTHUK PEOPLE IN KUDUS

Hafid Zuhdan Bahtiar Post Graduate Program of Institute of Art, Yogyakarta, Indonesia Jl. Parangtritis Km. 6.5, Sewon, Bantul, Daerah Istimewa Yogyakarta 55188, Indonesia E-mail: [email protected]

Received: October 2014. Revised: November 2014. Accepted: November 2014

Abstract

The study is to describe the art of kidung in Kuthuk village . This study used quali- tative method with Structural Functional theory approach. Data in the form of the song, espe- cially the lyrics and other data were used for primary data sources in addition to interviewing and observation. Data were analyzed qualitatively with structural and functional theory and an- thropological approach developed by Malinowski. The result shows that the people of the village embracing many beliefs, have an art tradition of Puputan ritual. In Javanese culture, this ritual is done at the time of released cloth wrapping the baby’s navel. Kidung, an expression of the people when request welfare to God, reflects the acculturation between Islamic and non-religious beliefs, which characterize the people of those two cities that exist around Kuthuk village.

Keywords: kidung; myth; puputan; saminism; welfare

How to Cite: Bahtiar, H. (2014). Kidung: Myth of Welfare for Kuthuk People in Kudus Regency. Harmonia: Journal of Arts Research and Education, 14(2), 115-122. doi:http://dx.doi.org/10.15294/harmonia.v14i2.3297

INTRODUCTION A comparison of the number of people who convert to Islam, Christian, Catholic, Kuthuk is a village located in the Hindu, and Buddha are quite balanced. In western part of Kudus. The village is bor- addition to these religions, there are also dered with Sukolilo, an area belonging to communities that embrace the doctrine of the Regency of Pati. As one of the cities in Saminisme. Samin community has special Central , Kudus is known as the cha- characteristics that become their identity racteristics of the religious people. The in everyday appearance which is diffe- existence of two tombs of Sunan that re- rent from the surrounding community. It putedly had the power to conduct rituals shows the character and identity of their of Islam and to overtake the Hindu power equipment in accordance with the teach- that had previously existed, becomes one ings of Saminisme which they maintained of the historical evidences. By contrast, Pati from time to time neighbors rutama older as a regency bordered by Kudus, based on generation. They feel the truth and strong the history is inhabited by the community beliefs against the teachings of Samin Su- better known as abangan. rosentiko as a way of life that is very use- The existence of the village of Kut- ful. Attitude and actions of people Samin huk which lies between two such diffe- always followed by concrete evidence and rent community characteristics, causes the consequently corresponds to the accepted people have diverse religions or beliefs. teachings (Lestari, 2013, p. 74-86). Accor-

115 116 HARMONIA : Journal of Arts Research and Education 14 (2) (2014): 115-122 ding Lestari research, social interaction lijaga, this kidung belongs to the people, between Samin community with surroun- those who read and practice as prayer . ding communities is affected by various Kidung is prayer, and in the prayer factors, namely the social situation, power one must be sure what language to use it group norms, personal goals, status and (understand spoken), certainly with high condition of the individual as well as the confidence, and understand the meaning interpretation of the situation. of prayer is used. Thus, here Sunan Ka- According to one of the residents, the lijaga create mantra prayer with Javanese concept of saminisme is madep and mantep. language because the The adherent of saminist titled ‘Wong Sa- prayer will easily understand and believed min’ or ‘Wong Sikep’ which means ‘a per- if the language understandable (Chodjim, son of Samin’ or ‘a person of Sikep’. Sikep 2003, p. 23). Sunan Kalijaga is known as also mean honestly, it means they recogni- the guardian that combines Javanese cul- ze that the human task in life is to live Sikep ture with the value of Islam to spread the (married/having sex) and also run tatane religion of Islam (Sofwan, 2000, p. 2). wong (creating descendants) (Idhom, 2009, Based on that, this article will des- p. 45). cribe the uniqueness of the art of Kidung Seeing the background of the Ku- which becomes one evidence of the exis- thuk community with their diversity of tence of arts in Kuthuk village, which pro- beliefs and religions has any implications vides a large range of beliefs and religions. to the diversity of art that develops in the The study is done in the perspective of village, one of which is the art of kidung. It structural functionalism theory. is often referred to an artistic traditions pu- putan; that is a tradition done at the time of METHOD released cloth wrapping the baby’s navel. One kidung often sung by the Java is As outlined in the previous section, “Song of Rumekso Ing Wengi” which is the art of Kidung was examined using the the work of Sunan Kalijaga. The song is of- structural functional theory from Brow- ten performed at traditional and religious nislaw Malinowski. Therefore, this section sacred performances including puputan. will describe the biography and theory in The main temple of the kidung very question. known for containing tolak bala spell, while the next stanza of eight rarely sung becau- Biography of Malinowski se it was considered too long. It’s reminis- Malinowski was born in Kraków, cent of human behavior in order to draw Austria-Hungary (now Poland) in an closer to God Almighty, than avoid the upper-middle economic family. His fa- plagues and catastrophes more powerful. ther was a professor and his mother was Thus we are required to always dutiful, the daughter of a landlord’s family. In his faithful and pious to God Almighty. childhood, he was often sick and weak, but The kidung is a means of preaching he was academically smart. He received in the form a popular tembang (Javanese his doctorate from the Jagiellonian Univer- song) and become “kidung wingit” because sity in 1908, with a concentration of Mat- it is believed to bring good luck like magic hematics and Physics. After that, he conti- spells. The preaching was assembled into nued his study at the University of Leipzig a metered Dhandanggula tembang contains for two years where he began thinking of nine stanzas and as if until now. Rural Wilhem Wundt influence through his the- people are still many who memorized and ory of folk psychology. practiced this kidung poem. As a means In addition to the sciences, Ma- of preaching to children, the advice in the linowski also steeped in the science of form a more lasting and durable tembang anthropology. Therefore, he decided to in memory. After the death of Sunan Ka- sail to the United Kingdom to study at the Hafid Zuhdan Bahtiar, Kidung: Myth of Welfare for Kuthuk People in Kudus Regency 117

London School of Economics in 1910. At are basically intended to satisfy various that time, James Frazer and several other needs of human instincts that are related British writers known as best anthropolo- to his whole life. Therefore, in order to gists inspired him. understand what a culture is, Malinowski In 1914 he travelled to Papua (now emphasized the importance of research on Papua New Guinea) conducted a re- the relationship between various social as- search in Mailo area, one of the Trobriand pects in society. Islands. He also ran into problems when Malinowski argued there are three conducted such research. The outbreak of fundamental levels of needs in a given cul- the first World War at that time, made him ture. This includes three levels: (1) culture detained as a Polish who was in the territo- s h o u l d m e e t t h e b i o l o g i c a l n e e d s ; ( 2 ) c u l - ry of the United Kingdom and not allowed ture should meet the instrumental ele- to leave the area. Only after some time, he ments (the need of law and education); (3) decided to study the indigenous tribes of culture should meet integrative needs (re- Trobrianders and stayed with their com- ligion and arts). munity until finally, he could master their Relating to this theory, Malinowski language, made friendship with the resi- also stated that the results of his research dents, and even rumored to have a love about the magic at the Trobriand turned affair with a native woman. In that period, out its function to reduce the anxiety of he began to do research in Kula and pro- things that cannot be easily understood. duced a theory of participant observati- This explanation is of course the reason of on which becomes one key to the current existence and preservation of the magic in anthropology methodologies. Deserved to the Trobriand culture. recognize that war and Malinowski’s li- Based on the description above, the ving in isolation made a theory born; the theory was used to study the function of theory which later widely influences the the Kidung in the village Kuthuk. Data in the modern anthropology. form of the song, especially the lyrics were In 1922 Malinowski earned a docto- used for primary data sources in addition rate in anthropology and began to teach at to interviewing and observation. Further- the London School of Economics. In that more, the data were analyzed qualitatively year his book ‘Argonauts of the Western by the Structural Functional Theory and Pacific’ were also published. The book anthropological approach developed by was widely regarded as a masterpiece so Malinowski. Malinowski became one of best anthro- pologists ever. During the next three de- RESULT AND DISCUSSION cades, Malinowski brought the London School of Economics (LSE) became the best This section will describe on: (1) the anthropology learning center in the United Ritual ‘Kidung’ in the village of Kuthuk Ku- Kingdom. He taught a lot of people, inclu- dus Regency; and (2) the arts of Kidung in ding the students from the colonies of the the perspective of Structural Functional United Kingdom which later became im- Theory. portant figures in their countries. He also taught at Yale University, United States Ritual of Kidung in Kuthuk Village Ku- until his death in 1942. dus Regency Kidung is a form of expression that Theory of Function exists among the Javanese community. In the context of the theory of func- In general this is expressed using the tra- tion, Malinowski developed a theory ditional Javanese songs (macapat). Kidung about the function of the cultural elements is chanted for the purpose to calm down that are very complicated. The core of this one’s feeling. Therefore, it is chanted when theory states that all cultural activities doing regular work and daily activities as 118 HARMONIA : Journal of Arts Research and Education 14 (2) (2014): 115-122 well. continued by praying together led by an Among women Kidung is often appointed person. The prayers asked to chanted while putting the baby to bed or God are known as tahlillan or berjanjen, rocking the baby. This is done in the hope when the host family asked for safety, that his son could be more calm and no blessings, and things that their desire for fuss. Among Kuthuk community, it is be- the child would be fulfilled. The ritual of lieved to have the power of mantra since tahlillan was chanted in brief, just taking an it is able to provide a peaceful mind to essential prayer to the baby. the listeners. In addition, chanting qigong After tahlilan was completed, the ri- also has a number of functions, such as tual continued with singing kidung. This ri- pleading for safety, health, less risk, and tual began when the religious leader puts romance. himself in a provided place. He usually In the context of pleading safety, ac- puts himself in front of the guests in order cording to the elders of the village Kidung to be easily seen and replied ‘Amen’ after is considered as a chanted ritual that later all the kidung lyrics were delivered. After becomes a myth for its residents. There- the religious leader and the guests put fore, in the implementation of puputan, themselves, the chanted child was brought this song is chanted for his son’s blessing to one of the religious leaders while his pa- with safety, health, being protected from rents joined with other guests. dangers, and being able to grow and thri- The ritual of Kidung began when ve well. one of the leaders chanted a song while Kidung ritual in the tradition of pu- rocking the child. The usual chanted songs putan is actually a kind of selapanan ritual, are kidung Mantrawedha, Salira Ayu, and Ki- such as those in other villages. However, dung Rumeksa Ing Wengi. When one of the this ritual in Kuthuk village was done whi- leaders was singing, other people replied le chanting a song like a mantra or a prayer. amen anytime after all the kidung lyrics The ritual was chanted by the elders of the were delivered. Need to remember that village commonly considered as a shaman Kidung is one of the prayers or wishes of or dukun (the term given by the local peo- a chanting person, so the other people in- ple), or religious leaders totaling about 5 to vited reply amen in order that the prayers 7 persons. If some religious leaders or sha- will be fulfilled in the future. mans could not take part in the ritual, they After one religious leader completed sometimes had to ask other religious lea- a song, the child was given to the next ders or shamans of several villages around leader, and the ritual continued. The next to replace their parts. leader did the same thing while singing The ritual procession is often imple- Kidung. However, Kidung is expressed by mented and followed by the invited local the religious leaders with a different the- people of the village. Male will gather with me between one leader and another, and the religious leaders or shamans, while the replied amen by the guests. The ritual was women are also grouped after the men. repeated continuously until the dawn. Af- Before the event started, the host ter crowing cocks began to sound, the ri- family would prepare dishes, including tual concluded with a prayer led by one snack or jajan pasar (traditional food), such of the leaders. Prayers delivered were the as boiled peanuts, boiled yams, banana closing prayers. However, in the closing stew, bread, coffee, fried food, and cigaret- prayer there were also prayers devoted to te. Even so, there were families preparing the chanted child and his family. After all food, such as rice, gudangan (vegetables the rituals were performed and replied to- with spicy grated coconut), or chicken opor. gether, a child was then given back to his While enjoying the dish served, women in mother and the ritual ended up. the room would carry the chanted child. After the break, the ritual would be Hafid Zuhdan Bahtiar, Kidung: Myth of Welfare for Kuthuk People in Kudus Regency 119

The Art of Kidung in the Perspective of pan dadi sarira tunggal Structural Functional Theory ati adem uteku Bagendha Esis Kidung is the procession of accultura- pangucapku hya Musa tion the cultures, customs, and beliefs that have existed approximately since the early Napasku Nabi Isa linuwih 1970s. In the early in its development, the Nabi Yakub pamiyarsaing wang art was spearheaded by Mr. Soeparno, a re- Yusup ing rupaku mangke, tired elementary school teacher in Kuthuk. Nabi Dhawut swaraku At that time Kuthuk people believed that Njeng Sulaiman Kasekten mami, many mystical elements were believed to Nabi Ibrahim nyawa bring prosperity and peace to their family Edris ing rambutku, members. Therefore, through this art they Bagindo Ngali kulit ing wang convey the prayer to God and this art is Abubakar getih daging Umar singgih implemented in the ritual of puputan. The Balung Baginda Usman procession is not a long series of activities; it is different from such rituals at the pala- Sungsum ingsun Fatimah linuwih ce. The ritual is performed after the family Siti Aminah bayuning angga asks for kids procession for their child. The Ayub ing ususku mangke, following is one example of kidung Mantra- Nabi Nuh ing jejantung wedha, Salira Ayu, and Kidung Rumeksa Ing Nabi Yunus ing otot manmi, Wengi ‘s lyrics. Netraku ya Muhkamad panduluku Rosul, Ono kidung Rumekso ing Wengi pinayung Adam syara teguh ayu luputa ingira sampun pepak sakathahing para Nabi luputo bilahing kabeh, dadya sarira tunggal Jin Setan datan purun paneluhan tan ana wani, Wiji sawiji mulane dadi miwah panggawe ala apan pencar saisining jagad gunane wong luput, kasamadan dening dyate, geniatemahan tirta kang maca kang angrungu maling adoh tan wani ngarah mring mami kang anyerat kang anyimpeni, guna dhudhuk pan sirna dadi ayuning badan kinarya sesembur yen winacakna ing toya Sakehing lara pan samya bali kinarya dus rara tuwa gelis krami sakeh ngama pan samya mirudha wong edan nuli waras welas asih pandulune, sakehing braja luput Lamun ana wong kadhenda kaki kadi kapuk tibane wesi, wong kabanda wong kabotan utang sakehing wisa tawa yogya wacanen den age, sato galak lutut, nalika tengah dalu kayu aeng lemah sangar songing landak guwa- ping sewelas wacanen singgih, ne mung lemah miring luwar kang kebanda myang pakiponing merak kang kadhenda wurung, aglis nuli sinauran Pagupaning warak sekalir mring hyang Sukma kang utang punika nadyan arco myang sagar asat singgih temahan rahayu kabeh, kang agring nuli waras apan sarira ayu ing ideran sang Widodari, Lamun arsotulus nandur pari rineka Malaekat puwarsa sewengi sedina sakathahing Rosul, iderana gegalenge, 120 HARMONIA : Journal of Arts Research and Education 14 (2) (2014): 115-122

wacanen kidung iku There are no spells sakeh ngama samia bali, that are able to go with us yen sira lunga perang and those who do evil to us are going to wateken ing sekul, die if the person is doused with water antuka tigang pulukan No gunsmith dares to come to us mungsoh ira rep sirep tan ana wani The crime would be lost rahayu ing payudan Sing sapa Wonge bisa nglakoni All pain may not return As many pests may go amutiha lawan anawa Compassion will be seen patang puluh dina whae, All errors are such cotton falling into iron lan tangi wektu subuh All can be clear lan den sabar sukuring ati, Wild animals become tame and obedient insya Allah tinekan Wood and ground turn sakarsane reku, into things that have a positive aura tumrap sanak rayat ira Hedgehog’s caves are just a sloping ground saking sawabing ilmu pangiket mami and place for joking Peacock dhuk aning Kalijaga Place for although the mountain The laras (Javanese notation) of the first and the sea dry up verse is as follows But all would survive; the body is guarded by angels Guarded as many angels 3 6 ! ! ! ! ! 2 3 3 O no ki -dung ru- mek –so ing we -ngi and prophets so one Peaceful mind my brain Majesty Esis My words Moses Te-3 guh3 a2 yu2 lu-! put-! !o !ing- ! i - ro! My breath Prophet Isa, ! ! ! ! ! ! 2 !6 6 ! 2 2 2 2 2 Prophet Yaqub my sight lu-pu-to bi-lahing kabeh, Jin Se-tan da-tan pu-run The prophet Joseph my face, Prophet David my voice, pa-ne-lu-han5 5 3 3 tan2 ono6 6wa-ni, ! 3 mi-wah 1 1 pang-ga-we2!22 222q o-lo Solomon my spirit Prophet Ibrahim my life Idris holds to follow, gu-na-ne2 2 ! wong3 2 lu-put,2 ! ge-ni-a-te6 ! 2 ma-3 3 han3 tir333 - to wood and ground become a positive thing Hedgehog’s caves is just a sloping ground 3 3 5 3 ! ! ! ! ! ! ! ! 2233 ma-ling a-doh tan wa-ni nga-rah mring ma-mi And a place for joking Peacock

My marrow Fatimah 6 ! 2 2 3 2 ! 6 Gu-no dhu-dhuk pan sir-no Siti Aminah my strength, Ayub my intestine The following is all parts of the verse in Noah my heart, prophet Jonah my muscle English. My eyes Mohammed, my sight in the arm of Prophets There is a song which guards the night. Majesty Ali my complexion, Be goodness and keep away Abu Bakar my blood from doom and disaster My flesh Umar Singgih Resolve all evil and misfortune My bones King Usman from within Devil and no one dare to disturb us Hafid Zuhdan Bahtiar, Kidung: Myth of Welfare for Kuthuk People in Kudus Regency 121

Genesis comes from the same seed able to understand, animate and simulta- Then scramble to the rest of the world neously answer the needs of the spirituali- suffered by His substance ty of the society. The reading and listening The spirit contained in kidung is a The copying and saving message to remind people to continuously Be a safety agency as a means of repellent get closer to God Almighty. As His crea- When applied in water ture, we convince ourselves and trust the Used for the virgin woman power of God Almighty, then any obstac- in the bath together mate les and temptations would easily be over- Any crazy people can remember again come, including those beyond the capacity If any male persons entangle debts of human reason. and have a lot of debt It is very functional for the theory to Better read den age at midnight give priority to regularity and leave the Read eleven times with an oath conflict and social changes from the pu- will get rid of the debt, blic. The reflection of the theory is proven and do not have any debt that the villagers believe in any customs and quickly pray to God about that cannot be abandoned. They rather that debt the ill will afford health appreciate the existence of this art ritual than modern thoughts as it is developing If taking sincere to plant rice today. This ritual is considered to be able fitting only in a night a day to convey directly what is desired by the walking around in dykes community to God. Please read Kidung The developing myth shows that all pests will definitely go thechildchanted on his ritual of proportion If you go to war, center to Adam will later become a man with good charac- already complete ters, when compared to the children who from the prophets all so one aren’t. The position of kidung as mantra in Anyone capable of running the principles of structural functional the- fasting (mutih) to fight lust ory mentioned that art as one of the ele- for forty days, ments of culture, occurs since people basi- waking up at dawn cally want to satisfy their needs of instincts always be patient through beauty (Koentjaraningrat, 1980, p. and many words of gratitude 171). Therefore, this context explained that Insha Allah what you want can be achieved the villagers want to satisfy their desires as well as for the child and society rather through prayers to Godin the form exalt science to fight lust of the art ritual of kidung than through like the knowledge of Sunan Kalijaga their own prayers. The implementation of the ritual ki- The number of verses in kidung Ru- dung, led by the religious leaders considers meksa Ing Wengi is actually nine. However, to represent of all good prayers, since the the first verse is very well-known and be- book of kidung has completely recorded a comes a kind of Kidung Wingit, which is full spell and petition on health, intelligen- believed to bring the repellent spell to keep ce, wit, soulmate, fortune and the demon doom and disaster away. repellent. If you take the meaning of the nine That people’s belief of chanting kit- verses of kidung described, they contain a ten will provide safety for the chanter and medium of propagation in the form of an his family is relevant to the theory. The incredible song. It once indicated that the theory discloses that someone will always proselytizers of Islam as a religion in Java attempt to reduce the anxiety of things in the early days of its development were that cannot be easily understood by doing 122 HARMONIA : Journal of Arts Research and Education 14 (2) (2014): 115-122 some certain ways. Furthermore, when he Geertz, C. (1973). The Interpretation of Cul- feels no longer to be able to finish his earth- ture. New York: Basic Books. ly problems due to the limitedness of his Hariwijaya, M. (2004). Islam Kejawen. Yog- ratio, then he finds out another way in his yakarta: Gelombang Pasang. religious system called magic ( Syam, 2007, Harry J., Benda, H. & Castle, L. (1969). The p. 30). Samin Movement. Journal of the Hu- Based on that interest, people create manities and Social Sciences of South- ceremonies in order to control nature. That east Asia, 125(2), 207-240. is due to the limited capabilities of the ra- Idhom, A. M. (2009). Resistensi Komunitas tio, then they create a ritual that is able to Sedulur Sikep terhadap Rencana Pem- represent his desire. In this context, kidung bangunan Tambang Semen di Pegu- is considered to be one of the power of the nungan Kendeng, Sukolilo, Pati Jateng. people against the Amen hopes of welfare, Thesis. 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