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Social Criticism in the Text Scripture of Dharmasonya

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Social Criticism in the Text Scripture of Dharmasonya Article Komunitas: International Journal of Social Criticism in the Text Indonesian Society and Culture 9(1) (2017): 70-80 DOI:10.15294/komunitas.v9i1.8340 Scripture of Dharmasonya © 2017 Semarang State University, Indonesia p-ISSN 2086 - 5465 | e-ISSN 2460-7320 http://journal.unnes.ac.id/nju/index.php/komunitas UNNES JOURNALS Aris Aryanto1, Bani Sudardi2, Andrik Purwasito2, Abdullah Wakit2 1Universitas Muhammadiyah Purwokerto, Cental Java, Indonesia 1,2Cultural Studies Program, Universitas Sebelas Maret, Surakarta, Cental Java, Indonesia Received: 28 December 2016; Accepted: 27 February 2017; Published: 30 March 2017 Abstract This study took a closer look at the socio-condition of the Javanese people in Surakarta at the time Dhar- masonya (Ds) text was produced through a perspective of critical-sociological studies. The present Ds text was read through seeing the historical life of the Islamic religion. The main objective of this study was to probe socio-cultural life of the society in the age the Ds text was produced. The data source used was the translation of Ds text by Suratmin which was issued by the Ministry of Education and Culture. To obtain the objectives, study on the Ds text was compared with other similar ancient texts of the same themes produced in the same time; these texts were Serat Wedhatama by KGPAA Mangkunegara IV (1853-1881) and Serat Tjemporet by R.Ng. Ranggwarsita. The data was analyzed through perspectives of Hermeneutic and Semiotics methods. The result shows that in Ds text, social criticism was an attempt to resist against the dynamic circumstances faced by the society at the time wherein the social status and nobility became people’s life concern. Such circumstance has apparently been used at least by a stream of Islamic group to write religious text in literary form, since religious doctrine was considered as one of the powerful weapons to control the society. Thus, most people would forcefully obey and submit to the teachings of Islam based on the Sharia law. Keywords Dharmasonya text; social criticism; Javanese community INTRODUCTION must be because the origin of the source Ds text was produced and found in Surakarta. Social criticism against the Dharmasonya Thus, this article will explain all sides of (Ds) text as a literary work of the Javanese the Javanese community in Surakarta at the communities shall last without silence. time the Ds text was produced. Bearing in mind this literary work is a pro- Ds text is in the category of text duct of the society; then the background of piwulang genre. This genre of text recounts people’s lives became the source of inspira- the pious, holly and wise persons’ teachings tion, primarily in writing such masterpiece. that took its basic embodiment from the Literature was necessarily a mirror of the teaching of kejawen and integrated it with people’s lives in its age. By literature, social the Islamic teaching (syncretism) (Behrend, life can unfold its people. The main purpose Corresponding author of this article was to uncover the social sys- Jalan Ir. Sutami No. 36A, Central Java 57126, Indonesia tems that made up the Java community in Phone: (0271) 646994 Email Surakarta at that time. This study restricts [email protected]; [email protected]; its discussion only in Surakarta. The reason [email protected]; [email protected] Komunitas: International Journal of Indonesian Society and Culture 9 (1) (2017): 70-80 71 1990: ix). The object of this study is a transc- tion of the reconciling doctrine. Standing ribed and translated form of Ds by Suratmin as a tradition or religious teaching inspired from the Department of Indonesia Langu- from the textual sources that require inter- age Education and National Culture which pretation, the consensus among the groups is currently stored in the Library of Sasana of Islam has never made any stream of reli- Pustaka Kraton Surakarta. The Ds text was gious teaching to be the authoritative force selected for it has been translated into In- (Gumperli 2005, p.5). Hermeneutically Isla- donesian language. Ds text contains the te- mic text is a collection of free of interpre- achings of Islamism. The Islamic values in tation text, however, Ds text has undergone the text concern the implementation of Sha- transformation somewhat rigid form of be- ria law. The author stated that anyone who lief, in which the intersection of spirituality would violate the law (Sharia) shall get seve- and humanity became physically solid yet re punishment. It is further strictly said that fragile in soul (Siradji 2013, p. 88). This is an those who perform the art of puppet show effort on the cessation of Javanism tradition. and dance were deemed to be the brother of Prosecution realized through radical act in- Satan. This situation explains us that the Is- dicated in the Ds text according to historical lamisation of Java was in conflict. records of Indonesia has never succeeded. At this point, the serious problems The war of ideologies have led to certain addressed in the text were the puppet show conflicts, both ethnic and social conflict and and dances prohibited by reason for their even political. unlawfulness. In contrary with the text it- Studies on the Javanese text literature self, the real situation in current Javanese have been done by researchers using diffe- community is totally different; people up torent paradigms and approaches. Previously, now uphold the art performance tradition- a study of the Ds text carried out by Dhar- sas if the problem referred in the text has ma Palguna and Wratsari Krishnamurty. never been exist in today’s Javanese commu- However, with different types of literature nity. In this case, the efforts of eliminating, and approach of studies, research on Dhar- freezing, and the annihilation of the local ma Palguna is in the form of papyrus wri- tradition were done at least since Ds was ting entitled Dharmasunya, written in Old created. Taking a closer look at the Ds text, Javanese, anonymous, and in the form of it really gave rise to a paradox1. On the one kakawin (Old Javanese poetry). Similar stu- hand, the Ds text echoed a religious law that dies was conducted by Frans Magnis Suseno must be implemented. Clearly, it judges over on the ethics of Java (a philosophical ana- the existence of Javanese culture. This type lysis on the life wisdom in the Javanese text of resistance against the Javanese culture of Serat Wedatama). In addition, Javanese was likely to set out the agenda of propagan- Ethics is a reflection of the inward and -out da. ward description of the Javanese people. It The text production of Ds text remains contains teachings and spiritual guidance, debatable for it took its own stance against attitude of the Javanese to live interaction the essence of Islamic teaching as a collec- with life, with fellow humans, nature and God. It objectively stated that Humans are 1 The Ds textf at least raised a paradox because the text and context literally closed fro other interpre- destined in harmony. tations and did not give space to any of the outsi- The previous studies tend to focus de dialecti copportunities . Such imagery causes on highlighting the Islamic mysticism, Ja- the integration between science and religion in vanese wisdom and Javanism. Nearly all of the reflection of this text remained difficult to be achieved. The first text of Ds firmly rejects otherthem have not reached the critical studies. things that appear outside the four main founda- This study employed a critical postmodern tions of Islamic law (the Qur’an, Hadith, Qiyas paradigm. Through this paradigm, this ho- and Ijma ‘). According to the Ds text, the knowled- pefully reveals the social criticism and the ge raised apart from these four bases is considered background of the text at the time it was to be from syetan and is of course considered he- retical and misleading. created. To observe the text from literary UNNES JOURNALS 72 Aris Aryanto, et al, Social Criticism in the Text Scripture of Dharmasonya criticism perspective, one might put a ques- this study, the Ds text is compared with ot- tion, why the author was intrigued to argue her similar ancient texts of the same themes in that circumstance? Certainly there were produced in its time; these texts are Serat unresolved problem behind the writing of Wedhatama by KGPAA Mangkunegara IV Ds text. Thus, Ds text as a manifestation of (1853-1881) and Serat Tjemporet by R.Ng. the Javanese culture in writing form needs Ranggwarsita. The data analysis techniques to be understood from the society’s perspec- applied were Hermeneutic and Semiotics tive at the time the text was composed. Kno- methods of analysis. In this case, the resear- wledge of the various conventions of life cher views the Ds text as a discourse object behind the creation of Ds text has a major that reflects a system of linguistic sign. To role in attempt to understand its whole con- understand the contents of Ds text, he care- tents. Sociology as a science that studies the fullty reads the signs to fully understand the society is applied to reveal the social system meanings underlying the text. prevailing at the time Ds text was initial- ly produced, namely by having deeper un- Serat Dharmasonya derstanding into the people’s lives through The dharmasunya text was written in Old contemporary literature. Even though there Javanese of papyrus form that reflects the seem to be speculative, but at least it will teachings on how to enter the realm of su- enable us to draw up an insight about the li- nya (silent/vacancy) toward the relation- ves of the people behind the written literary ship with God according to the Hinduism work.
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