The Implications of the Teo-Feminism Education in the Epic of Mahābhārata for Readers
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Vol. 4 No. 1 May 2020 THE IMPLICATIONS OF THE TEO-FEMINISM EDUCATION IN THE EPIC OF MAHĀBHĀRATA FOR READERS By: Ni Made Anggreni1, I Wayan Sukayasa2, Ni Made Indiani3 1Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar 23Universitas Hindu Indonesia E-mail : [email protected], [email protected], [email protected] Received: May 13, 2020 Accepted: May 25, 2020 Published: May 30, 2020 Abstract Women increasingly develop themselves into the same human as their husbands (men). However, in view of this phenomenon, it can be seen that among the progress of women there are still gender gaps in women's daily lives. In addition to seeking self-nature, women are also required to be able to manage the situation of the household, the needs of children, and to participate in activities in the community. One solution that can be done so that the gap can be minimized, namely between men and women can complement each other by reflecting on religious teachings. One of them is the teachings contained in literature, the epic Mahābhārata. This research is examined based on the perspective of Hindu religious education with the aim of analyzing the implications of theo-feminism in the epic of Mahābhārata (perspective of Hindu religious education). This research was analyzed by qualitative descriptive method with interview and documentation data collection techniques. The findings in this study are that women not only play a domestic role but also play a social role, the struggle for gender equality, and the occurrence of karmic phala. The implications for the reader, namely the implications of leadership, politics, culture, and education. Keywords: Educations; Teo-Feminism; The Mahābhārata Epic I. INTRODUCTION because humans are born helpless and they do Education for humanity is an absolute not have the perfect instinct to adapt to the necessity that must be fulfilled throughout environment. Humans need a long learning life. It is impossible for humans to live, period in preparation to be able to properly develop, prosper and be happy without it connect with the environment constructively, 85 Vol. 4 No.1 May 2020 which begins after the human child reaches in the most difficult conditions because they physical adjustment like being able to walk, believe in the miracles of God. In the first eat, use his own hands or achieve physical impression, it is very clear that Mahābhārata freedom. Humans must be educated or he will is a story of brothers fighting over the throne lose the essence of humanity and will not of Hastinapur - along with all the patriarchal become cultured (Maksum, 2016: 33). values which have no place for women, Adults provide education for their except as wives or mothers for their sons. children to increase the maturity of children, However, the more a person delves into both boys and girls. Women increasingly the Mahābhārata text, the more one will find develop themselves into human beings who courage in women such as Gangga, Satyawati, will be equal to the men. Women can be Draupadī, Kunti, Gandarī and Śhikhaṇḍi leaders who can decide and determine, not through their roles. Over the various just accept everything as before. They can situations that cornered them, the women even have better careers than their husbands, exerted their minds and bodies to fight in their like being school principals, regents, police own battles with a firm and unyielding chiefs, ministers and council members. This attitude. They created their space and played situation will also affect the characters of a decisive roles that left men with no choice but woman. Besides, the bustle of women also has to walk along the paths that had been set by an impact on children's education at home. women. The women are described as having Because of it, their children are sometimes special heroic qualities and we cannot help taken care by household personal assistants. but feel sympathetic and awe for their Mother gives money as a substitute or a wisdom, skill, intelligence and passion for symbol of affection. Giving money that is less achieving something not only the best that life proportional to children because there will be has to offer but also achieving it in a way a tendency to be misused which has a bad which they already set. Therefore, behind impact on the child's behavior and character. every successful man, there is a strong and In view of this phenomenon, it can be seen ideal woman. that there are still gender gaps in women's daily lives. In the effort to find the nature of II. METHOD life, women are also required to be able to The main focus of this research is the epic control their household, fulfill the needs of the story of the Mahābhārata by Subramaniam. children and participate in community This research belongs to the qualitative activities. One solution that can be done in category. The types of data are quantitative order to minimize the gap between men and data and qualitative data. The primary data women is by complementing each other, source of this research is the epic especially by reflecting on religious teachings Mahābhārata by Subramaniam while the contained in literary work. supporting data are in the form of related Literary work is one of the results of an literature. Researchers as the main instrument immaterial culture that contains various source. Data collection techniques with general teachings such as science, history, documentation and interview studies. The mythology, behavior, customs, morals, data analysis technique is done by reading the religion, philosophy and so forth. In its Mahābhārata epic story, using a qualitative development, many literary works appeared descriptive method. in various forms in accordance with their era (Emzir, 2015: 6). III. DISCUSSION One of well-known literary works is the 3.1 Leadership Implications epic of Mahābhārata by Rishi Vyasa. Female Draupadī was the only Hastinapur woman figures in this epic such as Gangga, Satyawati, who managed to question patriarchal norms, Draupadī, Kunti, Gandarī and Śhikhaṇḍi are openly challenged men and assert that she was described as women who never give up even equal to them. On many occasions, it was 86 Vol. 4 No.1 May 2020 Draupadi who defended or even protected her Draupadi was always able to control her husband and not vice versa. In fact, her husbands to improve their abilities in husbands, especially Yudhistira, disappointed preparing for the war that would possibly her at critical moments: when Draupadī was occur. Besides, Draupadi was also able to stripped off her clothes in the Kuru palace, make her husband remember the oaths they kidnapped by Jayadrata and harassed by took when he was harassed in the dice game Kicaka at the Wirata palace. Regardless of all hall by Duryodhana, Radheya, Dursasana, Draupadī’s insults, the Pandavas tended to Sakuni and the other Kauravas. She is always seek a peaceful path rather than revenge. Even able to provide motivation. on the final journey to the Himalayas, when Furthermore, the female figure who was Draupadī fell, none of them stopped to help able to become a leader was Śhikhaṇḍi. She her. But despite all the difficulties she was the only woman who was given the right experienced, Draupadi remained strong and to engage in the Barathayuda (the great battle managed to carve her name in this epic of Kurukshetra). This opportunity was used (Sharma, 2013: 86-87). by Śhikhaṇḍi as best she could to defeat Draupadi was a woman born of fire. Bhishma. Śhikhaṇḍi opened the way for the According to the prophecy, she would destroy Pandavas’ victory over the Kauravas. For this the Kshatriyas (warriors). She became equal reason, she was named the main woman who to men when she decided to marry the five was capable of entering the Mahābhārata. The Pandavas. On several occasions, the Draupadī following is excerpt of the story taken from a protected and provided livelihood for her book by Subramaniam (2007: 526) which tells husbands. Thus, the character of Draupadī can the moment when Bhisma realized that be applied in modern life which is protective, someone invited by Arjuna into his chariot no matter who they are, both men or women. was reincarnation of Princess Ambha. She also denied the patriarchal system in the Śhikhaṇḍi approached Bhisma. She Mahabharata story to be considered as a challenged Bhisma. Bhisma smiled dissident. Draupadi just wanted to align mockingly at her. He said “You might be women's degrees with men. That is what a man now. You may be a great man. But modern women must put forward in living to me, you are a woman. I don’t like to their lives that men do not merely protect fight with women. I will not accept your them, but they actually have the strength to challenge.” defend and protect themselves. Being Based on the excerpt above, it can be independent and tough in facing all problems considered that the spirit of Śhikhaṇḍi is is a must. Likewise, when Draupadi faced worthy of notice when she was able to carry harassment in the hall when Yudhisthira lost out the mission given by Pandavas in order to the dice game. The following is the excerpts defeat Bhisma by shooting five sharp arrows. of the story in which Draupadi was able to This attitude is worth being emulated by a release her husband from Kaurava’s slavery. leader in carrying out leadership. Bhagavad “... I apologize for the actions of my son Gita, III.21 tells who did not know what he had done”. yad yad ācariti śreṣṭhas, tat tat Draupadi said “Give me this gift, release evetarojanaḥ, my husband Yudhisthira from this Sa yat pramāṇaṁ kurute, tokas lad attachment”.