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The Implicature of Begalan Tradition As an Effort to Develop a Good Character in the Community in Banyumas Central Java

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The Implicature of Begalan Tradition As an Effort to Develop a Good Character in the Community in Banyumas Central Java Advances in Social Science, Education and Humanities Research, volume 231 5th International Conference on Community Development (AMCA 2018) The Implicature of Begalan Tradition as an Effort to Develop a Good Character in the Community in Banyumas Central Java Eko Suroso Kundharu Saddhono Sumarlam, Universitas Muhammadiyah Purwokerto & Universitas Sebelas Maret Surakarta Universitas Sebelas Maret Surakarta Universitas Sebelas Maret Surakarta Jawa Tengah, Indonesia Jawa Tengah, Indonesia Jawa Tengah, Indonesia [email protected] [email protected] [email protected] Abstract. The implicature of Begalan tradition is very contains a message to remove bajang sawane kaki effective to develop a good character in Banyumas penganten lan nini penganten (the leg of the bride and community. The research problem of this study is groom). Based on Chusmeru, it is well known that there “what are the implicatures in Begalan tradition which is an implicature in Begalan traditional in Banyumas. can develop a good character in Banyumas This research aimsat answering the question: what are community?” This study was conducted with a the implicatures in Begalan tradition which can develop a qualitative descriptive approach. The data were good character in Banyumas community? collected through non-participant observation and interview. The data analysis was completed by LITERATURE REVIEW describing the Begalan tradition in Banyumas and explaining the implicature of Begalan tradition which The Begalan tradition is one of the hallmarks of shows the efforts to develop the character of the the Banyumas bridal ceremonies which include marriage community in Banyumas, Indonesia. The result of this advice to the bride who is symbolically presented and study indicates that in the Begalan tradition there is a visualized in a form of drama fragments performed by conventional and conversational implicates that can two players. One person portrays himself as the envoy of be developed to create some good characters such as: the bridegroom who carries angkring while the other religious, tolerant, discipline, hardworking, creative, player serves as mbegal bajang sanwe kaki penganten- independent, democratic, appreciative, friendly, nini penganten (the bride who is in charge of "cheating peace-loving, caring, and responsibility. on the leg of the bridesmaid"). Inside angkringan there are household appliances that supply both gowns. Keywords: implicature, Begalan Tradition, Good According to Supriyadi [3] the meaning of begalan is Character also known as sambekalanipun, which means being kept away from all kinds of dangers. INTRODUCTION The implicature term is used by Grice in I967 to address the problem of the meaning of the language that There are two ways to build a good cannot be solved by ordinary semantic theory [4]. Grice communication with others, i.e, direct and indirect [5] says that the implicature divided into two, namely communication. Direct communication is a face-to-face conventional implicature and conversational implicature. communication, whereas indirect communication is a In order for the implicatureto be well understood, it is long-distance communication through a media, as stated necessary that the principle of cooperation among the by Nugraheni [1] indirect communication is usually done speakers exist. Grice [6] says that the principle of using media, such as a phone or a letter. The direct and cooperation is divided into four maxims, namely (a) indirect communication in certain meaning or message Maxim of Quality, (b) Maxim of Quantity, (c) Maxim of always occursexplicitly and implicitly. Implicature is Relevance, And (d) Maxim of Manner. appropriate for character development because good character will emerge from the implicit meaning rather RESEARCH METHOD than the explicit one, The Begalan tradition contains an implicit meaning. This study was conducted using a qualitative Angkring is a symbol of independence of a family that descriptive approach. In conducting a descriptive can stand alone or independent. Both pairs of angkring approach, the researchers describe, explain, and present legs are symbols of husband and wife who are able to the data as it is. In conducting a qualitative approach, support all the needs and burdens sincerely. Similarly, researchers interpret to understand the implicative ubarampe, which is carried by angkring, also contains meaning of the research data. implicature which is very appropriate for the This research data is Begalan in Sokaraja, Banyumas development of human character in general and adult in Regency. The technique of taking the data was particular. This is also stated by Chusmeru[2], Begalan completed by non-participant observation and interview. Copyright © 2018, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 278 Advances in Social Science, Education and Humanities Research, volume 231 In this case, researchers were not involved in Begalan, rampeare: pari and palawija, tepas, kukusan, irus, rather as observers and interviewers. Observation cething, siwur, enhtong, layah and ulegan, talenan, and techniques were conducted by looking directly at how dingklik. The whole ubarampe are hung on a stretch of Begalan tradition was performed in Sokaraja Banyumas. bamboo from a double-legged bamboo. Angkring is a In the interview, the researchers interviewed the symbol of independence of a family that can stand alone. performers, organizers, and audiences as well. The data Both pairs of angkring legs are symbols of husband and analysis was performed by describing the tradition, wife who can support all needs and share the burden. interpreting the various tools used in the shows, and Pari (rice) and palawija (various tubers) symbolize the finally determining the implicature. Dewi Sri, Goddess of fertility and prosperity. Tepas (fan) has two meanings, i.e. something that can be used as DISCUSSION light and something that can also be used to raise or stir the fireplace in the kitchen. Irus serves to flatten or stir Begalan Tradition in Banyumas Central Java the cooked vegetables in order to spice evenly. It Begalanis an art coming fromBanyumasand has a contains a message that things should be processed long history. Begalan was created by RadenTumenggung (twisted). Layah and ulegan symbolize lingga (male / Yudanegara IV around the 1750s. The art that was husband) and yoni (woman / wife) respectively. Cething originally created to dispose of himself as the Mayor of or rice basket is a fortune symbol. Kukusan is the place Banyumas, has now become part of the Banyumas where rice is cooked. This is a reflection of the heat of culture associated with the wedding ceremony [7]. life's turbulence so it is not to be directly grounded as it is, but take it as steam (the implied meaning of the Begalan is now a culture of Banyumas for generations turbulence) [10]. Siwur or dipper serves to water or rinse and believed by the community. Begalan can be called as (creating a cool atmosphere). a form of culture, both material and non-material. The Begalan comes from the word "Javanese" word Development of Character Values through Begalan ‘Begal’ which means a robber or force to abduct Tradition Implicature someone in the middle of a journey. Mbegal or begalan Begalan literally means to abduct someone on the means mimicking the way robbers intrude a person's way. In the context of Begalan tradition, it has the same journey. In the former area of Banyumas regency, meaning as the word ‘steal’ingeneral. It is not the Begalan was known as a stage performance with the property, rather the bridle of the bridegroom and the mission of giving a wedding advice for the bride. grandfather of the bride and groom (bajangsawan kaki Budiono Herusatoto[8] explains that Begalan began to be penganten and nini penganten). Bajangsawan is a form performed on stage after Raden Tumenggung of religious character development. The religious attitude Yudanegara IV was removed from his position as the referred in this case is the attempt to prevent others from Prince of Banyumas by the British government. Raden losing bad luck or getting harm. The tool has a sense of Tumenggung Yudanegara IV as the 10th Prince of independence. Someone who has a family should have a Banyumas inspired Banyumas to be self-sufficient (tax- self-reliant attitude. This independence implicatively free) or to become an autonomous area—no longer under develops independent character and responsibility. The Surakarta Kingdom. At that time, the Kingdom was a independent character of this opportunity is subordinate government of the Dutch colonist. For independence in all respects namely personality, social, Surakarta kingdom, these ideals were considered and economic independence. A person who hasa family mbalelo—betrayal; so they reported to the Governor- by himself will be required to be independent as a form General of the Netherlands. As results, of personal responsibility. Thus, the symbol of angkring RadenTumenggungYudanegara got dethroned from his is able to develop the character of self-reliance and position and became Mantri Anom. character of responsibility. The Governor-General of the Netherlands also Pari has a fertility meaning. This symbol is highly established his successor, Raden Tumenggung possible to develop a caring environmental character. Yudanegara V as the 11th Prince of Banyumas. Someone who does not care about the environment will According to
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