IJSS.Vol.13, No.1, September 2017

SERAT WEDATAMA AND CHARACTER EDUCATION

HY. Agus Murdiyastomo 6

Abstract

Many people understand that a character education is only related to politeness. This understanding is certainly too narrow because character in Javanese culture has broader meaning than just being polite. The ideas regarding character education have been presented by Mangkunegara IV through his work of Serat Wedatama. Problems arise when the work is written in the form of symbolic traditional songs, namely Pangkur, Sinom, Pocung, and gambuh. This paper aims at investigating the kinds of character messages presented in the first section of Serat Wedatama which was composed in the form of pangkur traditional songs. The method employed in this research is a historical research method, whose stages include heuristics, criticism, interpretation, and historiography. Considering the object of the study is a manuscript, content analysis and semantic approaches are utilized. The approach was chosen merely to obtain the clarity of the meaning which are implicitly expressed in the form a traditional song of pangkur. The results are traditional songs describes the atmosphere, circumstances, or will to be achieved. The first section of pangkur traditional song, in general, contains a message about the guidance to achieve the perfection of which can be attained by abandoning worldly things. Among the 14 traditional songs of Pangkur, their first section presents some basic thoughts namely Angkara, Ngelmu, Atining Tatakrama, Lumuh asor kudu unggul, puruhita, and manembah

Keywords: Character, Education, Wedatama.

6 Faculty of Social Sciences, State University. Email: [email protected] 63

HY. Agus Murdiyastomo: Serat Wedatama....

Introduction hard work, independent, democratic, peace The growing number of news on loving, achievement, high reading passionate, corruption, fraud, violence, and hate speech and responsibility. If the character education which are frequently broadcasted by is successfully integrated into these subjects, television and go viral in social media indicate learners will not only learn the theory of a moral decline. For a society which still holds characters (how to know), but also learn how the moral values, it certainly raises deep to behave in a good manner (how to do). concerns. The older generation considers that In order to enhance learners performing the present situation is full of bad behaviors, a good character, the teachers play a vital role. they miss the situation in the past which are To this end, they should be a role model for covered with honesty and politeness. Many performing a good character. A teacher must behaviors which indicate this moral depravity be "digugu lan ditiru" (being followed and may affect the field of education i.e. the immitated). Also, they must become an ommission of budipekerti lessons from the example for their learners and perform a good curriculum. Formal educational institutions behavior both inside and outside of schools. are blamed since they focus on pursuing a This is for sure depending on the individual, if high passing rate of the National Examination. the teachers want to imitate the teaching of Ki The high passing rate on the National Exam Hadjar Dewantara who educated by will be able to improve the prestige of the employing cultural approaches, the character school. Thus, lessons that are not tested on the values will be instilled to the learners. National Exam are slightly disregarded, Building a nation's character is certainly including lessons which contain moral not an easy job and can not be realized in a messages or character developments such as short time. What we have done at the moment history lessons. Furthermore, education is will result in many years later. The the assumed to solely develop intellectual nation’s character building is certainly not intelligence and ignores spiritual as well as only the responsibility of the schools, but also social intelligence. the family and society. In school, students Facing this reality, the educational learn more theories and do a little practice. experts try to find a solution. Character The information and models more likely come building should start at an early age, formally from outside of the school environment such through educational institutions and non- as the media, direct observation and formally through the family and community. experience, which provide much greater Through the formal efforts, the National effects. With regard to this, the people’s Education Ministry's Curriculum Center in participation in character building is badly 2010 has developed a character education, in needed. which the materials are integrated into the In Islamic Javanese Kingdom era, existing subjects. The materials for character literary works whose sources derive from education are formulated into 18 items which Indian literature were still produced by a poet. include religious, honest, tolerance, discipline, One of them is KGPAA Mangkunegara IV, a environment care, social care, curiosity, spirit king who is also a poet. During his reign, he of nationality, love of the country, creative, had made many changes intended to improve 64

IJSS.Vol.13, No.1, September 2017 the prosperity of his people such as changes in Buwana II was worried that he will be the field of constitutional, social, and rebelled. economic. One of the strategies to improve the Raden Mas Said jointly struggled with capacity of the royal apparatus and his people the prince of Mangkubumi (later became is to provide advices through literary works. Sultan Hamengku Buwana I) who was also During his life, Mangkunegara IV (1811 - dissapointed due to Sunan Paku Buwana II 1881) has produced 42 texts. Among his policy. The joint struggle of Raden Mas Said works, there are two outstanding manuscripts and Pangeran Mangkubumi got a sympathy namely Serat Wedatama and Serat Tripama. from the palace relatives and the people. The Serat Wedatama as one of greater power of rebellion was also caused by Mangkunegara IV's works is interesting to be the policy of Sunan Paku Buwana II which was examined since it presents teachings for all influenced by the VOC, therefore it burdened citizens, particularly for young generation. local officials. The officials were obliged to The messages conveyed through Serat deposit some of their income to pay the king's Wedatama include advices for people to debts to the VOC. This obligation was achieve perfection to be united with God. In burdensome. Due to this obligation, people order to unite with the God, human being did not want to acknowledge the power of the must perform good behaviors or characters. king, therefore many royal officials rejected With regard to this, Serat Wedatama provides his policy and cut the ties with the king. a worthy source for instilling noble characters Mangkunegara IV is one of the great to the learners with respect to their levels. figures in Indonesian history. He is one of the Kings living in the palace since childhood. Kadipaten Mangkunegara IV was born on March 3, 1811 Kadipaten Mangkunegaran stands after having the name of RM. Sudiro. In his a long struggle of its founder, Raden Mas Said childhood, he was educated with high or Sambernyawa Prince which lasted from discipline, especially when he was cared by 1740s until 1757. His struggle began when he, his grandfather, Mangkunegara II, who as a king's relatives, was treated unfairly, even instructed to study religion, reading and not only him but also his father, Arya writing Javanese scripts. Before teenagers, he Mangkunegara Prince. Raden Mas Said left the grew with Mangkunegara III to be further palace and rebelled against Sunan Paku educated. RM Sudiro did not take a formal Buwono II and VOC for keeping the dignity of education but a home schooling. Some of his his ancestors due to a slander from his rival teachers were from Dutch, namely Dr. Gericke Patih Danureja, who accused Prince Arya and CF.Winter. His appearance and Mangkunegara seducing the king's wife, then intelligence have attracked Mangkunegara III he was dumped to Batavia, Sri Lanka, and to adopt him as a son. Moreover, as finally to Tanjung Harapan. Sunan Paku Mangkunegara III had no son, RM Sudiro was Buwana II actually did not trust on the appointed as a Prince , having a title of slander. As Arya Mangkunegara Prince has a Aryo Gondokusumo Prince, who later great influence on the princes, Sunan Paku succeeded him to be a Mangkunegaran's ruler. After KGPAA Mangkunegara III died, he was 65

HY. Agus Murdiyastomo: Serat Wedatama.... appointed as KGPAA Prangwadana IV in 1853, in general, but also in other areas and inagurated as KGPAA Mangkunegara IV in such as Yogyakarta. Moreover, it consists of 1857. four parts namely 14 traditional songs of pangkur, 18 traditional songs of Sinom, 15 Serat Wedatama traditional songs of Pocung, and 25 traditional After the War ended, the colonial songs of Gambuh. But later, there was an Government made a new policy which limited addition in which Gambuh traditional song the movement of indigenous rulers and their was added with 10 stanzas, so its total was 35 political relatives. This Strict supervision stanzas. Also, one traditional song was added encouraged the kings to be active in the field namely Kinanthi traditional song song, which of culture, until the 19th century, many consisted of 18 stanzas. Thus the new version literary works were produced, such as dance of Serat Wedatama contains 100 traditional and karawitan. In Surakarta, masterpiece was songs. However, regardless of the original or produced in that era, even they are still new version of serat wedhatama, this initial popular today such as Serat Wulangreh which study focuses on investigating first part of the was produced by Sunan Pakubuwana IV, Serat work or Pangkur traditional songs. This is Wedatama and Serat Tripama that were made carried out by considering that the content of by KGPAA Mangkunegara IV and etc. Serat Wedatama can be explained in various Like other Javanese literary works in ways, namely explaining the each stanza or by general, Serat Wedatama are symbolic in choosing the expression and the issues nature which means that the messages presented which are considered important, conveyed are always hidden behind the then they are explained simultaneously in symbols. Therefore, in order to understand order to obtain a thorough understanding. the intended messages, a reader of Javanese In general, Serat Wedatama provides literature must understand Javanese culture. advices or suggestions to its readers since Moreover, if the literary works are presented there many earthly temptations when human in the form of traditional songs (tembang), the pursue the perfect life. The temptations may rules of songs should be understood as well. lead to the failure of reaching the perfection. Each stanza in the song is arranged in a This earthly nature should be controlled so number of lines called guru gatra and each that the spiritual and the physical balance can line must be subject to the rules of guru be achieved. Keeping this balance is the duty wilangan and guru lagu. Guru wilangan is the of human being in order to realize peace and number of syllables in each line, while guru prosperity. With regard to keeping this lagu is the vowel sound of the syllable at the balance, Serat wedhatama was created to end of each line. This rule often forces the advice humans in order to perform good artists to use dictions to meet the rules of actions, thus perfection of life can be attained. writing the song, and keep message delivered. Serat Wedatama is a literary work which is Serat Wedatama is the work of originally written in the form of Javanese Mangkunegara IV which is very popular poetry, which can be divided entirely into four among the people of Java. It is not only groups of traditional songs: Pangkur, Sinom, popular in Pura Mangkunegaran and Pocung, and Gambuh. Then, in its new version, 66

IJSS.Vol.13, No.1, September 2017 there is an additional song namely Kinanthi. a single word, for example ana ing is combine However, this addition does not remain a into neng, or a word consisting of 3 syllables is problem as this study discusses the first combined into two syllables, e.g. Nagari into section of Serat Wedatama which contains 14 Nagri. The above examples show that writers traditional songs. This work is categorized as prefer the beauty to grammar. More a piwulang or advice of live, since it contains importantly, writers do not change the various life guidance which are very broad meaning and the message of the song that he and deep. To understand the content of Serat wrote. Wedatama written in the form of macapat Mangkunegara IV tried to abandon the song, readers should firstly understand worldly-desire. To make easier discussing the Javanese culture, especially concerning the work of KGPAA, this research focuses on the rules in writing pangkur traditional song, first section of the Serat Wedatama or considering that this research focuses on macapat Pangkur. Pangkur derives from the discussing the first part of Serat Wedatama word mungkur, pamungkur, or nyingkur written in the form of Pangkur traditional which literally means being at the front of the song. Each line of the Pangkur traditional song back. This implies that back is a worldly life. In consists of 7 rows following the rules of guru short, Pangkur may guide someone to leave wilangan and guru lagu as described below. something worldly. As stated earlier that each traditional song The arrangement of Pangkur Traditional Song describes the atmosphere, circumstances, or Lines Guru Guru Lagu (the will to be achieved. Thus, the first section of Wilangan (the vowel sound of pangkur traditional song, in general, contains number of the syllable at a message about the guidance to achieve the syllables in the end of each perfection of which can be attained by each line) line) 1 8 A abandoning worldly things. Among the 14 traditional songs of Pangkur, their first section 2 11 I presents some basic thoughts namely 3 8 U Angkara, Ngelmu, Atining Tatakrama, Lumuh 4 7 A asor kudu unggul, puruhita, manembah, ngelmu pangukut, liyep-layap-luyut, ngasepi, 5 12 U supena and rasajati. Those thoughts are 6 8 A divided into two levels namely physical and 7 8 I spiritual. In this case, character education deals with physical levels, namely in the

expression of angkara, ngelmu, atining Due the above rules, a traditional song tatakrama, lumuh asor kudu unggul, puruhita writer often has to disregard grammatical and manembah. aspects solely to comply with the rules. For 1. Angkara is a desire which also means an example nagari Astina (Astina’s state) is ambition. Every person has a desire, but reversed into Astina nagari (state Astina). one person and the other have differences Moreover, two words are often combined into in controlling their desire. The ability to 67

HY. Agus Murdiyastomo: Serat Wedatama....

control the desire is what determines how higher of the tree, the greater of the wind good of a person's character is. which blows it. 2. Ngelmu means knowledge. In Serat 5. Puruhita means studying. In Serat Wedatama, good knowledge is the Wedatama, studying is divided into two knowledge which can reassure the people levels, namely physical and spiritual. The who seek it. Wedatama divides knowledge spiritual studying must be based on into two namely, physical and spiritual physical studying. In its process, when life knowledge. The physical knowledge is also experience becomes knowledge, then it is called the basic knowledge while the time to begin performing a spiritual spiritual knowledge is the noble studying. knowledge. Noble knowledge is core 6. Manembah means worshipping. In Serat knowledge that exists in the world. With Wedatama, worshiping is classified into the regard to this, it is mentioned that the two levels namely physical and spiritual. noble knowledge is knowledge that must Worshipping to him/herself has a broad be possessed by high-ranking people (all meaning namely respect and obedience. kings of Java are equipped with noble This means that humans must respect and knowledge in order to help his people from obey their parents, siblings, kings and various difficulties). teachers. Meanwhile, the spiritual worship 3. Atining tatakrama means the essence of deals with worshiping the God. This level of manners, therefore the meaning of manner worshiping will be accepted if someone has is different from decency. The decency may performed a physical worshipping. be applied differently from one to another, so there is a term "desa mawa cara" which Conclusions means each village has their own manners. KGPAA Mangkunegara IV was born on Meanwhile, decency deals with being fair, March 3, 1811 whose name is RM. Sudiro. In this attach to anyone and there is no his childhood, he was educated with high different one and the other. discipline by his grandfather KGPAA 4. Lumuh kasor kudu unggul which means Mangkunegara II to study religion, read and humans who always want to be praised. On write Javanese scripts. When approaching the the other hand, praise is an obstacle for teenagers under the parenting of KGPAA having progress, because a person who is Mangkunegara III, he learned with invited praised a lot often forgets himself and feels teachers having Dutch nationals namely more than the other. The impact giving Dr.Gericke and CF.Winter. The personality and excessive praises is the feeling of arrogant intelligence of RM Sudiro had attracted and being able to do more than the others. KGPAA Mangkunegara III, therefore he was In addition, it also causes an attitude of appointed as his adopted son. After KGPAA putting someone down, but certainly no Mangkunegara III died, he was appointed as one is willing to be underestimated. That is KGPAA Prangwadana IV in 1853, and was why this becomes an obstacle in achieving inagurated as KGPAA Mangkunegara IV in the goal, because there must be temtations 1857. His passion on discussions and art in the course of life, like a tall tree, the works had led him to be a king of poet. 68

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