DOCSLIB.ORG

Discovering the Sociocultural Function of the Lexicon of “Water Resources” to Develop a Better Sense of Environment in West Java: a Study in Ecolinguistics

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Discovering the Sociocultural Function of the Lexicon of “Water Resources” to Develop a Better Sense of Environment in West Java: a Study in Ecolinguistics Discovering the Sociocultural Function of the Lexicon of “Water Resources” to Develop a Better Sense of Environment in West Java: A Study in Ecolinguistics Nani Sunarni Universitas Padjadajaran [email protected] Abstract Water is essential for human life. No human beings can survive without water. Historically and geographically, the people of West Java have lived near areas where water resources are available. This is reflected in the significant number of places with prefixes seke- (spring) and ci- (shortened form of cai ‘water’), for example Sekelimus, Cihanjuang, Cikaso, and Cidurian. The fact that there are many places that are named in this manner indicates that West Java is an area that is rich with water resources. However, the province is currently facing a serious water crisis. In the north Bandung are itself, the number of springs has decreased from 300 to only 44. These remaining 44 springs are, in fact, are located in privately-owned lands (Pikiran Rakyat, 20 March 2016). One of the causes of the water crisis in West Java is the lack of awareness among its people of the sociocultural meaning and function of the “water resources” lexicon. In this respect, a linguistic study that is related to ecology is important to undertake. The data for this study are Sundanese lexicon of “water resources”. The data were analysed using Crystal’s theory (2008). The results of the analysis indicate that in the Sundance lexicon of “water resources” there are names of places that reflect the philosophy and traditional wisdom of the Sundanese people and that from a sociocultural perspective, knowledge about this lexicon can develop a sense of environment. The study adds more theoretical information about ecolinguistics. In addition, it can also be used as a reference to develop a better sense of environment among Sundanese people. Key words: ecolinguistics, Cai, West Java, water resources, Seke 1. Pendahuluan “Dan Kami jadikan dari air segala yang hidup “(QS al-Anbiya:30). Berdasarkan ayat di atas bahwa Alloh menciptakan segalanya dari air. Manusia dan makhluk lainnya tidak akan terlepas dari air. Tidak ada satu makhluk pun yang tidak memiliki zat yang disebut air atau cairan. Manusia sangat bergantung pada air. Air merupakan bagian daripada bumi. Tiga perempat bumi diliputi air dan seperempatnya berupa daratan. Kebergantungan manusia terhadap air, dapat dibuktikan ketika pada zaman dahulu manusia hidup nomaden, mereka berkumpul dan hidup di tempat yang ada sumber air. Maka bukan suatu yang aneh bila setiap daerah terdapat nama tempat yang terkait dengan air sesuai dengan budaya bahasa masyarakat tersebut. Secara geografis, wilayah Jawa Barat yang terkenal dengan sebutan Tatar Sunda merupakan daerah pegunungan yang disebut Gunung Sunda (Sudrajat, 2010:42). Gunung Sunda meletus dan lama-kelamaan debunya membendung sungai Citarum sampai terbentuk danau Bandung dan bermunculan gunung lainnya diantaranya gunung Tangkuban Perahu (Sudrajat, 2010:45). 207 Bendungan dan pegunungan tidak akan terlepas dengan keberadaan air. Dengan adanya air tumbuhlah pepohonan yang hijau merupakan sumber air, bahkan sebagai hulu sungai yang mengalirkan air ke hilir dan tidak sedikit yang membelah pemukiman penduduk. Seperti yang tertulis di atas, bahwa manusia hidup dan berkehidupan dekat dengan sumber air atau aliran air. Oleh karena itu, secara toponimi nama-nama di Jawa Barat banyak yang menggunakan kata air atau sumber air. Air dalam bahasa Sunda disebut cai. Dalam penamaan tempat kata cai mengalami penghilangan vocal /a/ sehingga menjadi ci. Selain kata cai, adapula kata yang menjadi sumber air, dalam bahasa Sunda disebut seke, contoh Ciseke. Ciseke terdiri atas dua kata yaitu ci kependekan dari cai ‘air’ dan seke ‘sumber air’. Ciseke maksudnya air yang keluar dari sumber air (dalam bahasa Sunda disebut Cinyusu). Cinyusu merupakan sumber air yang keluar tidak jauh dari rumpun bamboo atau kekayuan lain yang bukan bersumber dari aliran sungai. Bambu merupakan tanaman yang sangat efektif untuk menyimpan air hujan. Contoh kata di atas merupakan salah satu bahasa lingkungan (ecological language). Kesalingtergantungan (interdependensi), kesalinghubungan (interelasi), dan interaksi antara masyarakat Sunda dengan lingkungan hidup disekitarnya dalam keharmonisan yang memberi ruang kreasi simbolik masyarakat tersebut telah menghasilkan kebudayaan yang ditandai dan direkam secara verbal sehingga terbentuk nama-nama tempat yang didalamnya terdapat kata ci – atau seke-. Ilmu yang mempelajari baik interaksi antarmakhluk hidup maupun interaksi antara makhluk hidup dan lingkungannya disebut ekologi. Penelitian ini mengkaji tentang bahasa atau bentuk verbal yang mengandung makna tentang lingkungan yang disebut bahasa lingkungan (ecological language) sebagai produk budaya masyarakat Sunda khususnya leksikon “keairan” dari toponimi yang ada di Jawa Barat. 2. Metode Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Data yang digunakan berupa toponimi berstruktur {ci-} atau {seke-} dan {jenis flora}. Data dikumpulkan secara acak berupa toponimi yang ada di sekitar Bandung Jawa Barat dengan metode lapangan yang dilanjutkan dengan teknik catat, yaitu mencatat nama-nama tempat berstruktur {ci/seke} dan {jenis flora}. Hasil dari proses ini, terkumpul 17 data. Dari data yang telah terkumpul diklasifikasikan berdasarkan jenis dan kelompok floranya, yaitu jenis sayuran, daun merambat, rerumputan, tanaman perdu, tanaman keras, dan umbi. Kemudian data dideskripsikan dengan mempertimbangkan lingkungan (environment) dari tempat tumbuh flora tersebut. Selanjutnya diidentifikasi kesalingterhubungan (interrelationship) nya. Toponimi “keairan” sebagai produk budaya di dalamnya terdapat fungsi utilitas (utility function), sehingga terdapat dimensi fungsi untuk toponimi “keairan” tersebut. Untuk memaknai fungsi tersebut, dalam penelitian ini difokuskan pada aspek makna (meaning) yang berdimensi emotif, empiris, pengetahuan, kontekstual, fungsi, penilaian, dan kultural. Dari uraian tersebut terakhir ditarik simpulan. 3. Diskusi dan Pembahasan 3.1 Toponimi berstruktur {ci} atau {seke} dan {nama jenis flora} Secara geografis bumi Jawa Barat merupakan bagian dari kepulauan Sunda (Sunda islands). Wilayah ini bagian dari palau Jawa yang terjadi setelah munculnya Benua Asia. Dataran- 208 dataran tinggi di Jawa Barat termasuk dataran Bandung, diperkirakan pertama kali muncul dari dasar laut pada akhir zaman Miosen, yaitu bagian dari zaman Tertier (Iskandar, 1997:1). Dataran Bandung ini sekarang disebut wilayah Bandung. Secara etimologis kata Bandung berasal dari kata bendungan, yaitu waduk atau bendungan yang berasal dari Situ Hyang atau disebut pula Telaga Bandung. Telaga ini konon terbentuk dari debu-debu vulkanik letusan pegunungan Sunda yang membendung sungai Citarum. Pada akhir zaman Neolitikum air telaga ini mulai surut namun masih banyak tersisa. Di daerah sumber-sumber air itu manusia hidup dan menetap sehingga nama–nama tempat di wilayah Jawa Barat khususnya Bandung didasarkan pada fenomena alam yang terkait dengan “keairan” atau hidrologis, yaitu kata yaitu Ci- kependekan dari cai ‘air atau seke- ‘sumber air’. Air membuat tanah menjadi subur dan hiduplah tumbuh-tumbuhan yang sesuai dengan kondisi alam sekitar Bandung. Oleh masyarakat setempat keterhubungan (interrelasi) antara air dan tumbuh-tumbuhan yang hidup di tempat tersebut dijadikan nama tempat. Sehingga terwujudlah nama tempat di Bandung berdasarkan fenomena alam “keairan”. Tata nama atau toponimi nama-nama tempat khususnya di Bandung - Jawa Barat mengadaptasi dua konsep menjadi kata atau satu konsep. Kata atau satu konsep ini berupa kata benda atau nomina yang secara morfologis terdiri atas morfem {ci-} atau {seke-} dan morfem {nama flora}. Kedekatan kedua morfem ini secara alamiah merupakan adanya interrelation (kesalingberhubungan) antara air dan tumbuhan serta manusia pembuat kode verbalnya .Toponimi tersebut dapat dilihat dalam tabel berikut. Tabel 1. Toponimi “Keairan” di Wilayah Bandung, Jawa Barat Nama No. Konsep 1 Konsep 2 Keterangan Tempat 1 Ciseke Ci~ ~seke (sumber air) Sumber air 2 Cisaladah Ci~ ~saladah (Nasturtium officinale) Sayuran 3 Ciseureuh Ci~ ~seureuh (Piper betle) Tanaman merambat 4 Cikaso Ci~ ~kaso (Saccharum spontaneum) Rumput 5 Cilameta Ci~ ~lameta (Ishaemum timorense)) Rumput 6 Cilampeni Ci~ ~lampeni (Ardisia elliptica) Pohon 7 Cihanjuang Ci~ ~hanjuang (Cordyline) Pohon 8 Cibintinu Ci~ ~bintinu (Melochia umbellate) Pohon 9 Cimuncang Ci~ ~muncang (Aleurites moluccana) Pohon 10 Sekeloa Seke~ ~loa (Ficus racemosa) Pohon 11 Sekemirung Seke~ ~m(s)irung ‘tunas’ Tunas 12 Cilember Ci~ ~lember (Auricularia auricula) Jamur 13 Cilimus Ci~/ Seke~ ~limus (Ficus benyamina) Buah 14 Cidurian Ci~ ~durian (Durio zibethinus) Buah-buahan 15 Cinangka Ci~ ~nangka Artocarpus heterophyllus Buah-buahan 17 Cigadung Ci~ ~gadung (Dioscorea hispida) Umbi 209 Kata Ciseke berasal dari ci- kependekan dari cai ‘air’ dan seke’sumber air’ (selanjutnya untuk nama yang lain tidak diulang) . Adanya tempat yang bernama Ciseke menunjukkan bahwa sumber air yang ada di lingkungan tatar Sunda ada yang berasal dari air sungai yang mengalir dari hulu sungai yang berasal dari pegunungan dan ada pula yang berasal dari sumber air hasil endapan air hujan yang meresap ke dalam tanah, seperti yang dijelaskan dalam Al-Qur’an “dan Kami turunkan air dari langit dengan jangka tertentu, maka Kami endapkan dia dalam bumi. Dan Kami pun berkuasa menghabiskannya.” (QS Al –Muminun:18). Maksud dari ayat tersebut Tuhan turunkan
Load more

Recommended publications
  • Concise Ancient History of Indonesia.Pdf
    CONCISE ANCIENT HISTORY OF INDONESIA CONCISE ANCIENT HISTORY O F INDONESIA BY SATYAWATI SULEIMAN THE ARCHAEOLOGICAL FOUNDATION JAKARTA Copyright by The Archaeological Foundation ]or The National Archaeological Institute 1974 Sponsored by The Ford Foundation Printed by Djambatan — Jakarta Percetakan Endang CONTENTS Preface • • VI I. The Prehistory of Indonesia 1 Early man ; The Foodgathering Stage or Palaeolithic ; The Developed Stage of Foodgathering or Epi-Palaeo- lithic ; The Foodproducing Stage or Neolithic ; The Stage of Craftsmanship or The Early Metal Stage. II. The first contacts with Hinduism and Buddhism 10 III. The first inscriptions 14 IV. Sumatra — The rise of Srivijaya 16 V. Sanjayas and Shailendras 19 VI. Shailendras in Sumatra • •.. 23 VII. Java from 860 A.D. to the 12th century • • 27 VIII. Singhasari • • 30 IX. Majapahit 33 X. The Nusantara : The other islands 38 West Java ; Bali ; Sumatra ; Kalimantan. Bibliography 52 V PREFACE This book is intended to serve as a framework for the ancient history of Indonesia in a concise form. Published for the first time more than a decade ago as a booklet in a modest cyclostyled shape by the Cultural Department of the Indonesian Embassy in India, it has been revised several times in Jakarta in the same form to keep up to date with new discoveries and current theories. Since it seemed to have filled a need felt by foreigners as well as Indonesians to obtain an elementary knowledge of Indonesia's past, it has been thought wise to publish it now in a printed form with the aim to reach a larger public than before.
    [Show full text]
  • Kakawin Ramayana
    KAKAWIN RAMAYANA Oleh I Ketut Nuarca PROGRAM STUDI SASTRA JAWA KUNO FAKULTAS ILMU BUDAYA UNIVERSITAS UDAYANA APRIL 2017 Pengantar Peninggalan naskah-naskah lontar (manuscript) baik yang berbahasa Jawa Kuna maupun Bali yang ada di masyarakat Bali telah lama menjadi perhatian para peneliti baik peneliti nusantara maupun asing. Mereka utamanya peneliti asing bukan secara kebetulan tertarik pada naskah-naskah ini tetapi mereka sudah lama menjadikan naskah-naskah tersebut sebagai fokus garapan di beberapa pusat studi kawasan Asia Tenggara utamanya di eropa. Publikasi-publikasi yang ada selama ini telah membuktikan tingginya kepedulian mereka pada bidang yang satu ini. Hal ini berbeda keadaannya dibandingkan dengan di Indonesia. Luasnya garapan tentang bidang ini menuntut adanya komitmen pentingnya digagas upaya-upaya antisipasi untuk menghindari punahnya naskah-naskah dimaksud. Hal ini penting mengingat masyarakat khususnya di Bali sampai sekarang masih mempercayai bahwa naskah- naskah tersebut adalah sebagai bagian dari khasanah budaya bangsa yang di dalamnya mengandung nilai-nilai budaya yang adi luhung. Di Bali keberadaan naskah-naskah klasik ini sudah dianggap sebagai miliknya sendiri yang pelajari, ditekuni serta dihayati isinya baik secara perorangan maupun secara berkelompok seperti sering dilakukan melalui suatu tradisi sastra yang sangat luhur yang selama ini dikenal sebagai tradisi mabebasan. Dalam tradisi ini teks-teks klasik yang tergolong sastra Jawa Kuna dan Bali dibaca, ditafsirkan serta diberikan ulasan isinya sehingga terjadi diskusi budaya yang cukup menarik banyak kalangan. Tradisi seperti ini dapat dianggap sebagai salah satu upaya bagaimana masyarakat Bali melestarikan warisan kebudayaan nenek moyangnya, serta sedapat mungkin berusaha menghayati nilai-nilai yang terkandung di dalam naskah-naskah tersebut. Dalam tradisi ini teks-teks sastra Jawa Kuna menempati posisi paling unggul yang paling banyak dijadikan bahan diskusi.
    [Show full text]
  • Provisional Reel List
    Manuscripts of the National Library of Indonesia Reel no. Title MS call no. 1.01 Lokapala CS 1 1.02 Sajarah Pari Sawuli CS 2 1.03 Babad Tanah Jawi CS 3 2.01 Pratelan Warni-warni Bab Sajarah Tanah Jawa CS 4 2.02 Damarwulan CS 5 2.03 Menak Cina CS 6 3.01 Kakawin Bharatayuddha (Bratayuda Kawi) CS 7 3.02 Kakawin Bharatayuddha (Bratayuda Kawi) CS 9 3.03 Ambiya CS 10 4.01 Kakawin Bharatayuddha CS 11a 4.02 Menak Lare CS 13 4.03 Babad Tanah Jawi CS 14a 5.01 Babad Tanah Jawi CS 14b 5.02 Babad Tanah Jawi CS 14c 6.01 Babad Tanah Jawi CS 14d 6.02 Babad Tanah Jawi CS 14e 7.01 Kraton Surakarta, Deskripsi CS 17 7.02 Tedhak Dalem PB IX Dhateng Tegalganda CS 18 7.03 Serat Warni-warni CS 19 7.04 Babad Dipanagara lan Babad Nagari Purwareja KBG 5 8.01 Platuk Bawang, Serat CS 20 8.02 Wulang Reh CS 21 8.03 Cabolek, Serat CS 22 8.04 Kancil CS25 8.05 Carakabasa CS 27 8.06 Manuhara, Serat CS 29 8.07 Pawulang Ing Budi, Serat CS 30 8.08 Babad Dipanegara CS 31a 8.09 Dalil, Serat CS 28 9.01 Kraton Surakarta, Deskripsi CS 32 9.02 Primbon Matan Sitin CS 33 9.03 Harun ar-Rasyid, Cerita CS 34 9.04 Suluk Sukarsa CS 35 9.05 Murtasiyah CS 36 9.06 Salokantara CS 37 9.07 Panitipraja lsp CS 38 9.08 Babasan Saloka Paribasan CS 39 9.09 Babad Siliwangi CS 40 9.10 Dasanama Kawi Jarwa (Cirebonan) CS 42 9.11 Primbon Br 139 9.12 Pantitipraja lap KBG 343 10.01 Babad Dipanegara CS 31b 10.02 Babad Tanah Jawi (Adam - Jaka Tingkir) KBG 7a 11.01 Babad Tanah Jawi KBG 7c 11.02 Babad Tanah Jawi KBG 7d 11.03 Babad Tanah Jawi KBG 7e 11.04 Purwakanda Br 103a 12.01 Purwakanda Br 103b 12.02 Purwakandha Br 103c 12.03 Purwakandha Br 103d Reel no.
    [Show full text]
  • Understanding the Meaning of Wayang Kulit Performance Using Thick Description Approach
    Understanding the Meaning of Wayang Kulit Performance using Thick Description Approach Mario Nugroho Willyarto1, Krismarliyanti2 and Ulani Yunus3 1 Language Center, Primary Teacher Education Department, Faculty of Humanities, Bina Nusantara University, Jakarta, Indonesia 11480 2Independent Writer 3 Marketing Communication Program, Communication Department, Faculty of Economics & Communication, Bina Nusantara University, Jakarta, Indonesia 11480 Keywords: Wayang Kulit, Thick Description, Cultural Heritage Abstract: This paper described the meaning of Wayang Kulit in Javanese philosophy, a brief description of the figures represented by the puppets. Wayang is one of the cultural heritages of Java which is very deep understanding of the culture and character of the people of Indonesia. The meaning of symbols of wayang is the focus of this paper. The symbols are represented by character of Semar, Bagong, Petruk and Gareng. What is the role wayang in daily life, especially for Indonesian people, is becoming the main discussion as well. There are a lot of wayang performances that have a deep meaning of the life itself. Although there are some scholars who say that wayang is originally from India but it is not proved and, in the end, people accepted that wayang came from Java. Opinion about wayang originated from India was because the story in the puppet was adapted from the Mahabharata story originating from India. Using the concept of thick description by Clifford Geertz, the author tries to explain about the history and character of the puppet figures according to Javanese philosophy. Prominent figures such as Semar, Gareng, Petruk and Bagong were the reflection of the ideal human being depicted with an imperfect physical form.
    [Show full text]
  • Of Manuscripts and Charters Which Are Mentioned In
    INDEX OF MANUSCRIPTS AND CHARTERS WHICH ARE MENTIONED IN TABLES A AND B 1 Page Page Adip. - Adiparwa . 94 Dj.pur. - Jayapural}.a . 106 Ag. - Agastyaparwa . 103 Dpt. - VangQang petak . 106 A.N. - Afiang Nilartha . 1(}3 A.P. - Arjuna Pralabda 103 E46 91 A.W. - Arjunawijaya 100 Gh. - Ghatotkaca.\;raya 97 Babi Ch. A . 94 G.O. - GeQangan Ch. 90 BarabuQur (inscription) 90 Gob1eg Ch. (Pura Batur) B . 95 Batuan Ch.. 94 Batunya Ch. A I . 93 H. - Hari\;raya Kakawin 106 Batur P. Abang Ch. A 94 Hr. - Hariwijaya 106 B.B. - Babad Bla-Batuh 103 Hrsw. - Kidung Har~awijaya . 107 Bebetin Ch. A I . 91 H.W. - Hariwang\;a 95 B.K. - Bhoma.lcawya . 104 J.D. - Mausalaparwa . 110 B.P. - Bhi~maparwa . 104 Br. I pp. 607 ff. 95 K.A. - Kembang Arum Ch. 92 pp. 613 ff.. 95 Kid. Adip. - Kidung Adiparwa 106 pp. 619 ff.. 95 K.K. - KufijarakarQ.a . 108 Br. II pp. 49 if. 95 K.O. I . 92 Brh. - Brahmal}.Qa-pural}.a . 105 II 90 Bs. - Bhimaswarga 104 V 94 B.T. - Bagus Turunan 104 VII . 93 Bulihan Ch.. 97 VIII 92 Buwahan Ch. A 93 XI 91 Buwahan Ch. E 97 XIV 91 B.Y. - Bharatayuddha 96 XV. 91 XVII 92 C. - Cupak 106 XXII 93 c.A. - Calon Arang 105 Kor. - Korawa\;rama . 108 Campaga Ch. A 97 Kr. - Krtabasa 108 Campaga Ch. C 99 Kr.B. - Chronicle of Bayu . 106 Catur. - Caturyuga 106 Krsn. - Kr~l}.iintaka 108 Charter Frankfurt N.S. K.S. - Kidung Sunda . 101 No.
    [Show full text]
  • Wayang Kulit in Bali and Wayang Listrik in America
    Wesleyan University The Honors College A Sense of Place: Wayang kulit in Bali and wayang listrik in America by Tessa Charlotte Prada Young Class of 2013 A thesis submitted to the faculty of Wesleyan University in partial fulfillment of the requirements for the Degree of Bachelor of Arts with Departmental Honors in Theater and the East Asian Studies Program Middletown, CT April, 2013 Young 2 TABLE OF CONTENTS LIST OF FIGURES …………………………………………………………………… 3 ACKNOWLEDGEMENTS ……………………………………………………………… 4 INTRODUCTION ……………………………………………………………………… 5 WAYANG KULIT IN BALI……………………………………………………………… 6 WAYANG KULIT AS A CHANGING RITUAL …………………………………………… 14 SHADOWLIGHT PRODUCTIONS ……………………………………………………… 19 DREAMSHADOWS…………………………………………………………… 22 IN XANADU ………………………………………………………………… 26 SIDHA KARYA ……………………………………………………………… 29 MAYADENAWA ……………………………………………………………… 32 ELECTRIC SHADOWS OF BALI: AMBROSIA OF IMMORTALITY ………………… 33 COYOTE’S JOURNEY AND AFTERWARD ……………………………………… 35 TRANSLATING RITUAL ACROSS CULTURAL BOUNDARIES ………………………… 38 CONCLUSION ……………………………………………………………………… 44 APPENDIX I: DEFINITIONS ………………………………………………………… 47 WORKS CITED ……………………………………………………………………… 49 Young 3 LIST OF FIGURES FIGURE 1. Balinese wayang of Arjuna ……………………………………………… 10 Balinese Puppet, Arjuna. N.d. Australian Museum, Sydney, Austrialia. Australian Museum. 28 July 2011. Web. 11 Apr. 2013. <http://australianmuseum.net.au/image/Balinese-Puppet-Arjuna-E79061>. FIGURE 2. Balinese wayang of Durasasana ………………………………………… 11 Wayang Kulit Figure, Representing Dursasana. Before 1933. Tropenmuseum,
    [Show full text]
  • H. Creese Ultimate Loyalties. the Self-Immolation of Women in Java and Bali
    H. Creese Ultimate loyalties. The self-immolation of women in Java and Bali In: Bijdragen tot de Taal-, Land- en Volkenkunde, Old Javanese texts and culture 157 (2001), no: 1, Leiden, 131-166 This PDF-file was downloaded from http://www.kitlv-journals.nl HELEN CREESE Ultimate Loyalties The Self-immolation of Women in Java and Bali Her deep sorrow became intolerable) and as there seemed nothing else to wait for, she. hurriedly prepared herself for death. She drew the dagger she had been holding all the while, which sparkled now taken from its sheath. She then threw herself fearlessly on it,.and her blood gushed forth like red mineral. (Bharatayuddha.45.1-45.2, Supomo 1993:242.1) With this, Satyawati, the wife of the hero Salya, cruelly slain in the battle between the Pandawas and Korawas, ends her life in the ultimate display of love and fidelity, choosing to follow her husband to the next world rather • than remain in this one without him. On hearing the news of Salya's death, Satyawati sets out to join him, firm in the knowledge that 'her life began to end the moment she fell asleep the night before', when &alya slipped from her bed and left her, and although she 'still had a body [...] it was just like a casket, for her spirit had gone when the king went into battle' {Bharatayuddha 42.4). Accompanied by her maid, Sugandhika, she wanders the battlefield, slip- ping in its 'river of blood' and stumbling over 'stinking corpses' as she search- es in vain for Salyas body.
    [Show full text]
  • The Wajang. There Are, in Particular, Collections of Short Resumes of Wajang Lakon, That Is, of Plots Or Scenarios of Wajang Perform­ Ances
    THE WAJANG AS A PHILOSOPHICAL THEME* P. J. Zoetmulder, S.J. There exist large numbers of modern Javanese texts relating to the wajang. There are, in particular, collections of short resumes of wajang lakon, that is, of plots or scenarios of wajang perform­ ances. These collections, called ipakem, are more or less manuals for dalang and may contain, apart from the stories themselves in bare outline, technical instructions concerning the music which is to accompany the various scenes, the chants sung by the dalang, etc. A good dalang would, however, consider it beneath his dignity to use these'pakem, as he is the bearer of a tradition transmitted orally from father to son or from guru to pupil. That is why there are so few "librettos" of these Javanese "operas" written down just as the dalang speaks them in his eight-to-nine-hour-long performance. Those that exist were written down in the nineteenth century for the benefit of those westerners whose interest in the wajang was aroused and who wanted to read and to study at their leisure what they had heard in those fleeting moments when the wajang was performed, or to study the peculiarities of the dalang's language. Indeed, these pakem (as manuals) can hardly be called literature at all. The complete lakon texts are only to be thought of as literature in a rather general way. But during the literary revival at the court of Surakarta in the early nineteenth century the wajang stories also became a source of inspiration for important works of considerable literary merit.
    [Show full text]
  • Downloaded From
    H. Creese Old Javanese studies; A review of the field In: Bijdragen tot de Taal-, Land- en Volkenkunde, Old Javanese texts and culture 157 (2001), no: 1, Leiden, 3-33 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/27/2021 04:40:52AM via free access HELEN CREESE Old Javanese Studies A Review of the Field For nearly two hundred years the academic study of the languages and liter- atures of ancient Java has attracted the attention of scholars. Interest in Old Javanese had its genesis in the Orientalist traditions of early nineteenth-cen- tury European scholarship. Until the end of the colonial period, the study of Old Javanese was dominated by Dutch scholars whose main interest was philology. Not surprisingly, the number of researchers working in this field has never been large, but as the field has expanded from its original philo- logical focus to encompass research in a variety of disciplines, it has remain1 ed a small but viable research area in the wider field of Indonesian studies. As a number of recent review articles have shown (Andaya and Andaya 1995; Aung-Thwin 1995; McVey 1995; Reynolds 1995), in the field of South- east Asian studies as a whole, issues of modern state formation and devel- opment have dominated the interest of scholars and commentators. Within this academic framework, interest in the Indonesian archipelago in the period since independence has also focused largely on issues relating to the modern Indonesian state; This focus on national concerns has not lent itself well to a .rich ongoing scholarship on regional cultures, whether ancient or modern.
    [Show full text]
  • The Goddess Durga in the East-Javanese Period
    H a r ia n i Sa n t i k o Universitas Indonesia, Jakarta The Goddess Durga in the East-Javanese Period Abstract This article assesses the changing perceptions of the goddess Durga in Java in the tenth to the fifteenth centuries C.E. From an early perception of her as a beneficent goddess, slayer of the demon Mahisa and protector of welfare and fertility, we see later portrayals of her with a frightful countenance and a predilection for graveyards. This change is traced through the mythology to poorly understood Tantric practices that deteriorated into black magic and the coercion of the goddess’s power for evil purposes, causing her image in Java to become tarnished and turning her into an evil demon. Keywords: Durga— Mahisas"ura— Tantrism— Javanese mythology— antiquities Asian Folklore Studies, Volume 56，1997: 209—226 RCHAEOLOGICAL REMAINS in the form of statues of the goddess {bhatarl) Durga, Durga the destroyer of Mahisas'ura, are quite numer­ ous in Java. The oldest of these statues is estimated to date from around the eighth century C.E.，while the most recent is from about the fifteenth century. On the basis of their characteristics and of the area where they were found, these Durga MahisasuramardinI statues can be divided into two large groups: those from the Central Javanese era, dating to between the eighth century and the beginning of the tenth century, and those of the East Javanese period, which date between the middle of the tenth century and the fifteenth century C.E. The Central Javanese period is very rich in archaeological remains (especially from early Hindu-Buddhist times), though relatively lacking in written data.
    [Show full text]
  • A STUDY of the SUTASOMA KAKAWIN.Pdf (PDF, 8.03MB)
    l The University of Sydney Copyright in relation to this thesis* Under the Copyright Act 1968 (several provisions of which are referred to below), this thesis must be used only under the normal conditions of scholarly fa1r dealing for the purposes of research, criticism or review. In particular no results or conclusions should be extracted from it, nor should it be copied or closely paraphrased in whole or in part without the written consent of the author. Proper written acknowledgement should be made for any assistance obtained from this thesis. Under Section 35(2) of the Copyright Act 1968 'the author of a literary, dramatic, musical or artistic work is the owner of any copyright subsisting in the work·. By virtue of Section 32(1 ) copyright 1Subsists in an original literary, dramatic, musical or artistic work that is unpublished' and of which the author was an Australian citizen, an Australian protected person or a person resident in Australia. The Act, by Section 36(1) provides: 'Subject to this Act, the copyright in a literary, dramatic, musical or artistic work is infringed by a person who, not being the owner of the copyright and without the licence of the owner of the copyright, does in Australia, or authorises the doing in Australia of, any act comprised in the copyright'. Section 31 (1 )(a)(i) provides that copyright includes the exclusive right to 'reproduce the work in a material form'. Thus, copyright is infringed by a person who, not being the owner of the copyright and without the licence of the owner of the copyright, reproduces or authorises the reproduction of a work, or of more than a reasonable part of the v.
    [Show full text]
  • Komunikasi Militer Ii~ Mix Methodology Dalam Penelitian Komunikasi Mix Methodology Dalam Penelitian Komunikasi ~Iii~
    Mix Methodology dalam Penelitian Komunikasi ~i~ Komunikasi Militer ii~ Mix Methodology dalam Penelitian Komunikasi Mix Methodology dalam Penelitian Komunikasi ~iii~ Komunikasi Militer Diterbitkan atas kerjasama: ASPIK M iv~ Mix Methodology dalam Penelitian Komunikasi KOMUNIKASI MILITER © Penulis Penulis: Tim Penulis Editor: Dr. Puji Lestari, M.Si., Agung Prabowo, M.Si., Aswad Ishak, M.Si., Fajar Junaedi, M. Si., Drs. Setio Budi HH, M. Si., Y. Widodo. M.A. Perancang sampul: Mapa Gambar Cover: Istimewa Penata Letak: Mapa Pertama kali diterbitkan oleh Bekerja sama dengan Hak cipta dilindungi oleh undang-undang All Rights Reserved Dilarang mengutip atau memperbanyak sebagian atau seluruh isi buku ini tanpa izin tertulis dari Penerbit Cetakan Pertama, Juli 2012 xxviii+662 hlm.; 15.5x23.5cm ISBN: 978-602-7636-10-1 Dicetak Oleh: Mata Padi Pressindo 08179407446, 081227837806 [email protected], [email protected] KATA PENGANTAR KEMENTERIAN PERTAHANAN RI SEKRETARIAT JENDERAL Eris Herryanto, M.A. Marsekal Madya TNI Perkembangan teknologi komunikasi dan informasi di era globalisasi telah membawa implikasi munculnya tantangan baru dalam konteks ketahanan nasional. Dengan perkembangan teknologi komunikasi dan informasi, perang asimentris semakin mengemuka dalam percaturan global. Kita bisa melihat bagaimana, Amerika Serikat yang notabene merupakan satu-satunya negara adidaya, berhasil ditembus sistem pertahanannya oleh kelompok teroris Al Qaeda melalui aksi pembajakan pesawat yang diakhiri dengan menabrakan pesawat yang mereka bajak ke menara kembar gedung World Trade Center (WTC) pada tanggal 11 September 2001. Selain serangan pada tanggal 11 September ini, kelompok Al Qaeda juga melakukan serangkaian aksi terror yang mereka tujukan pada fasilitas yang berhubungan dengan kepentingan Amerika Serikat di Timur Tengah, Afrika, dan Asia Tenggara.
    [Show full text]