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Simbolisme Mantra Semar Mesem Terhadap Kekuasaan Di Banyuwangi

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Simbolisme Mantra Semar Mesem Terhadap Kekuasaan Di Banyuwangi Simbolisme Mantra Semar Mesem Terhadap Kekuasaan Di Banyuwangi Intan Wulandari1), Tedi Erviantono2), Bandiyah3) 123)Fakultas Ilmu Sosial dan Ilmu Politik Universitas Udayana Email: [email protected]), [email protected]), [email protected]). ABSTRACT Cultural that is famous in Banyuwangi namely teks Osing, which is a tribal prayer the existence of spiritual magic. This research uses theory Hegemony Gramsci. The method used is qualitative descriptive. The instrument in these study using an in-depth interview on the informant. Determination of informants using techniques purposive sampling and snowball sampling. The results of the research are: first, Semar Mesem as the fine witchcraft of sage used to attract the opposite sex. On progress Semar Mesem can be used as a science magic to gain one's desire to be fulfilled. Second, the symbolic form of use Semar Mesem Belt, heirloom, implant, powder and lipstick. The symbol is used to maintain the position, authority, charm of love and attract the opposite sex. Third, the concept of hegemony Gramsci in use Semar Mesem originated from the doctrine of cultural dominance etnic Osing became heirs and rulers etnik from Banyuwangi which actually people unconsciously follow. Keyword: Qualitative Descriptive, Hegemony, Semar Mesem 1. PENDAHULUAN sangat menarik untuk dikaji yaitu mantra yang bermagi kuning. Mantra bermagi kuning tidak Tradisi lisan yang berkembang di hanya dimiliki oleh dukun, tetapi dapat juga kalangan masyarakat yaitu mantra. Mantra digunakan oleh kalangan masyarakat. termasuk dalam jenis sastra lisan folklor. Mantra bermagi kuning dapat Kebudayaan yang diwariskan secara turu- digunakan untuk mempengaruhi daya pikir temurun. Dalam konteks kebudayaan Jawa seseorang tanpa menggunakan jalan yang Timur terdapat beberapa yang terkenal jahat, lebih tepatnya untuk mencari jodoh atau diantaranya seperti kebudayaan Osing yaitu lebih terkenalnya masyrakat menyebut ilmu bermantra. Mantra Osing merupakan doa pengasihan. Selain itu mantra bermagi kuning sakral kesukuan yang mengandung sangat popular dikalangan masyarakat. kepercayaan adanya kekuatan spiritual Sehingga menjadi identitas budaya. Dunia sebagai kekuatan gaib. Mantra Osing spiritual sangat populer dan umum di memiliki ke unikan tersendiri adanya empat kalangan masyarakat Banyuwangi, selain macam magi yang terkandung dalam mantra mantra biasanya dunia spritual yang lain yakni putih, kuning, merah, dan hitam. seperti pengobatan tradisional, pencarian Mantra tersebut masih bertahan kekuasaan, dan meramal yang berhubungan sampai saat ini yang dimanfaatkan dalam dengan laku mistik. Dalam hal ini mantra kehidupan sosial oleh masyarakat. Dari bermagi kuning yang terkenal salah satunya keempat magi yang ada dalam mantra yang 1 adalah mantra Semar Mesem yang masih yang dimaksud supaya individu yang lain ikut dipercaya sampai saat ini oleh para serta dalam pengaruh kesadaran kita. pendukung/pengikutnya. Bentuk kepercayaan Seseorang yang memanfaatkan mantra tersebut dapat di lihat dari perilaku pengikut Semar Mesem melalui jasa dukun itu artinya yang menggunakan Semar Mesem sebagai untuk memikat lawan jenis sebagai kekasih bekal (cekelan) dalam kehidupan atau pendamping hidup. Hal itu sesuai Hal itu sudah biasa dikalangan dengan magi yang menjiwai mantra Semar masyarakat, apalagi tradisi bermantra sudah Mesem yang bermagi kuning berarti digunakan sejak zaman dahulu bahkan ketulusan. Seseorang yang menggunakan sampai sekarang masih dipercaya oleh mantra Semar Mesem tidak ada pikiran untuk masyarakat setempat. Masyarakat berbuat kejahatan dalam menggunakan terhegemoni bahwa Banyuwangi adalah mantra tersebut. pusatnya hal gaib, tidak heran jika sebagian Kekuatan magis yang terkandung besar masyarakatnya masih menggunakan dalam mantra Semar Mesem berproses klenik salah satunya mantra Semar Mesem. secara halus sehingga unsur negatifnya tidak Mantra Semar Mesem dalam kaitannya terlalu kelihatan, apalagi tenaga kosmis dukun dengan perilaku individual, tradisi/adat, dan yang mentransfer terhadap objek atau lawan sosial budaya yang dikonsepsikan oleh jenis yang akan di santet berjalan lama tidak masyarakat setempat. Dalam konteks ini dalam sekejap dan unsur positifnya karena si mantra Semar Mesem mempunyai fungsi objek atau lawan yang disantet tidak individual, maksudnyahanya dirasakan atau mengetahui bahwa dirinya terkena santet. dinikmat oleh individu dalam memenuhi Berdasarkan identifikasi masalah kebutuhan tertentu. Selain fungsi individual, diatas, adapun permasalahan yang akan mantra Semar Mesem juga mempunyai diteliti adalah “Bagaimana simbolisme mantra fungsi sosial dalam konteks ini fungsi yang Semar Mesem terhadap kekuasaan di tidak hanya digunakan untuk memenuhi Banyuwangi? kebutuhan individu saja melainkan juga 2.TINJAUAN PUSTAKA melibatkan latar belakang budaya. 2.1 Kajian Pustaka Fungsi individual mantra dilakukan Kajian pustaka dalam penelitian ini untuk menjerat seseorang agar menjalin penulis akan menjabarkan beberapa hubungan baik dengan mempengaruhi penelitian yang berkaitan dengan penelitian kesadaran seseorang. Budaya Osing, seperti ini yang bertujuan sebagai referensi untuk mantra memiliki fungsi bagi penggunanya penelitian yang penulis lakukan. Dilihat dari yang sangat percaya terhadap kekuatan penelitian-penelitian yang sudah ada, maka magis. Mantra Semar Mesem termasuk dalam penulis akan mengambil empat buah mantra santet pengasihan atau ilmu penelitian untuk dijadikan sebagai sumber pengasihan yang dimana fungsinya untuk referensi untuk penelitian ini. Berbagai hasil membuat individu yang lain agar kantil atau penelitian terdahulu yang mengkaji tentang fungsi, makna, dan simbol dalam 2 suatu tradisi ritual telah dilakukan oleh oleh Turner, yaitu: Exegetical meaning makna beberapa peneliti antara lain: yang diperoleh dari informan warga setempat Pertama, penelitian skripsi yang tentang ritual yang diamati. Operational dilakukan oleh Ade Yusuf Ferudyn 2013 meaning makna yang diperoleh tidak terbatas dalam skripsi tentang fungsi dan makna pada perkataan informan, melaikan dari simbolik “Ati Kebo Se’Unduhan” dalam tindakan yang dilakukan dalam ritual. Selametan Pernikahan Keluarga Keturunan Positional meaning makna yang diperoleh Demang Aryareja. melalui interpretasi terhadap simbol dalam Kedua, penelitian yang dilakukan oleh hubungannya dengan simbol lain secara Herning Puspitarini 2014 yang mengkaji totalitas perubahan spiritual). tentang Hegemoni Mitos Nyai Roro Kidul 2.2.2 Mantra Terhadap Kekuasaan Jawa Dalam Novel Mantra merupakan perwujudan pikiran Sang Nyai Karya Budi Sardjono. yang merepresentasikan kekuatan kosmik, Ketiga, skripsi sejenis yang lain yang menggunakan pengaruh mereka dengan dilakukan oleh Indah Ambar Sari 2016)yang getaran suara. mengkaji tentang Mitos Dan Kekuasaan Semar Mesem memiliki daya magis “Studi Kasus Hegemoni Ngalap Berkah tersendiri yang tergolong dalam mantra yang Gunung Kumukus Terhadap Pencarian halus, masuk dalam kategori white magic. Kekuasaan”. Sesuai dengan tujuan white magic yang Keempat, Penelitian sejenis lain yang meyakini hanya untuk kebaikan, Semar dilakukan oleh Yudha Almerio Pratama Mesem hanya dalam urusan pengikat lawan Lebang 2015 tentang Analisis Semiotika jenis. Mantra Semar Mesem juga tergolong Simbol Kekuasaan Pada Rumah Adat Toraja dalam mantra ajian, rajah, pelet dan Tongkonan Layuk. pengasihan. Bahasa yang digunakan dalam 2.2 Kerangka Konseptual mantra Semar Mesem adalah Bahasa Jawa 2.2.1 Simbol dilafalkan pelan-pelan dan juga dalam batin. Kebudayaan dapat ditandai dengan 2.2.3 Kekuasaan simbol-simbol sehingga dengan simbol Kekuasaan dianggap sebagai manusia dapat suatu pemikiran yang kemampuan pelaku untuk mempengaruhi menekankan pada pola yang berdasarkan tingkah laku pelaku lain sedemikian rupa, pada simbol. Simbol merupakan tanda yang sehingga pelaku kedua sesuai dengan mengandung makna, dapat sebagai simbol keinginan pelaku pertama yang memiliki ritual ataupun simbol sebagai pertanda. kekuasaan. Permasalahan kekuasaan sering Kaitannya dengan mantra Semar Mesem, menjadi masalah sosial, memainkan peranan simbol dapat dikatakan sebagai simbol ritual. yang penting dikehidupan masyarakat. Ketika Dalam menganalisis bentuk simbolis seseorang dapat mempengaruhi kelompok aktivitas ritual penelitian yang terdapat pada lain. Hal ini adanya pelaku antara kelompok penggunaan mantra Semar Mesem, dapat atau kolektivitas yang berkuasa. menggunakan konsep yang dikemukakan 3 Kekuasaan terjadi karena adanya 3. METODELOGI PENELITIAN ruang lingkup kdimana kemampuan untuk Jenis penelitian yang digunakan memerintah yang secara tidak sadar dalam penelitian ini adalah kualitatif deskriptif memaksa agar diikuti. Seperti yang terjadi dengan pendekatan studi etnografi. Pada dalam penggunaan Semar Mesem, ketika penelitian ini juga menggunakan unit analis sebuah kelompok mendominasi pada yang dimaksud masyarakat yang akan akhirnya akan terjadi sebuah kepatuhan harus memberikan informasinya kepada peneliti. mengikuti. Bahwa kekuasaan terjadi di dalam Sedangkan objek penelitian yang akan segala ruang lingkup kehidupan, tidak hanya dianalisis berupa mantra Semar Mesem, berhubungan dengan negara melainkan sehingga nantinya peneliti dapat menganalisa mencakup dalam segala macam kehidupan simbolisme mantra terhadap kekuasaan. sehari-hari. Selama proses penelitian 2.3 Landasan Teori berlangsung, peneliti akan mencatat semua 2.3.1 Teori Hegemoni data yang berhasil dikumpulkan yang Kerangka teori yang digunakan dalam selanjutnya akan disusun dengan bentuk penelitian ini adalah
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