Ngalaksa in the Folktales of Rancakalong, Sumedang, West Java:Contents a Local Historical Study

TAWARIKH: Journal of Historical Studies, VolumeVolume 10(1), 10(2), October April 20192018

Journal of Historical Studies

RETTY ISNENDES Volume 10(1), October 2018 Print-ISSN 2085-0980 Ngalaksa in the Folktales of Rancakalong, Sumedang, West Java:Contents A Local Historical Study

ABSTRACT: This article is concerned with the folktales in Rancakalong, Sumedang, West Java, Indonesia, Forewordwhich are. [ii]the records and references for the cultural activity of “Ngalaksa”. “Ngalaksa” is an activity of making “laksa”, as an expression of gratitude for the harvest and as an activity of “ngalaksanakeun” or conducting, and respecting the mandates of the ancestors. Folktale becomes very important in the cycle ETTYof agriculture SARINGENDYANTI, in the region. NINAW.R. Bascom HERLINA (1954 & andMUMUH 1983)’s MUHSIN theory is ZAKARIA,used in studying the folktales. The Trimethod Tangtu employed on Sunda is qualitative Wiwitan Doctrine by using historical in the XIV-XVII approach, Century with the. [1-14] following techniques: literary study, interview, recording and documentation, observation, and text and content analysis. Fourteen folktales RETNObecome WINARNI the data of &this RATNA research ENDANG and their WIDUATIE, relationships with the activity of “Ngalaksa” are presented, so Jember’stoo their Development historical analysis. from Thethe Traditionalresults show Authoritythat the relationships to Modern betweenGovernment the content. [15-30] of the folktales and “Ngalaksa” in Rancakalong, Sumedang, West Java, include: the main ingredients and art in “Ngalaksa”, food processing, and traditional histories. In the last section of the article, there are recommendations to MUHAMMADreview and re-interpret ADI SAPUTRA, the stories UMASIH of the origin & SARKADI, of “Ngalaksa”. Review and reinterpretation of the origin Thestories Impact of “Ngalaksa” of Discovery have Learning to be conducted and Critical in order Thinking to be able to reconstruct the real story. By researching towardsthe history Learning of leadership Outcomes in Sumedang, of Indonesian it is Historypossible . to[31-44] infer that “Ngalaksa” ceremony has been really old, in line with the respect paid to “Nyai Pohaci” (dry/unirrigated rice field culture) that is thought SOPAATto be Sundanese RAHMAT authentic SELAMET culture, & SETIA especially GUMILAR, pertaining the story of the origin of rice in Rancakalong, Sumedang, West Java. The Roles of Indigenous Entrepreneurs in Dealing with the Dutch Colonialism KEY WORDS: Ngalaksa Ceremony; Folktales; Local History; Rancakalong District; History of Leadership inin Garut, Sumedang. West Java, 1903-1942. [45-58]

REFNI YULIA, ZULFA & HENDRA NALDI, INTRODUCTIONImproving the Government Policy on the Arat Sabulunganas its socialTradition background (Lubis et al., 2008; in MentawaiRancakalong Islands is a. district[59-74] in Sumedang Kesuma, 2016; and Yulaeliah, 2017). Regency, West Java, Indonesia. The district As a district under the Regency hasInfo-tawarikh-edutainment beautiful cultural heritage.. [75-86] The cultural Government of Sumedang, the district of heritage meant here is one based on strong agrarianism, because the district is of its historical development that abounds indeed one of the prototypes of Sundanese withRancakalong art and culture. becomes The significant, regency isbecause also traditionalTAWARIKH: Journalregions of with Historical agrarian Studies community will provide a peer-reviewedfamous forumfor its for historical the publication nuances of thought-leadership and stories, articles, briefings, discussion, applied research, case and comparative studies, expert comment and analysis on the key issues surrounding the history education and historical studies in general and its various aspects. Analysis will be practical and rigorous in nature. The TAWARIKH journal, with print ISSN 2085-0980, was firstly published on October 28,About 2009, the in Author:the context Dr. Retty to commemorate Isnendes is a Lecturer the Youth at the Pledge Department Day in of Indonesia. Sundanese Education,Since issue Faculty of October of Language 2009 andto date, Literature the EducationTAWARIKH UPI journal (Indonesia has University been organized of Education), and published Jalan Dr. Setiabudhi by Minda No.229 Masagi Bandung Press owned 40154, byWest ASPENSI Java, Indonesia. (the Association For academic of interests,Indonesian the authorScholars is able of History to be contacted Education) via e-mail in Bandung, address at:West [email protected] Java, Indonesia. This journal is published twice a year i.e. everySuggested October Citation: and April. Isnendes, For period Retty. 2012 to Ngalaksa2017, the in TAWARIKH the Folktales journal of Rancakalong, was accredited Sumedang, by DitjendiktiWest Java: A Kemdikbud Local Historical RI Study”(Directorate-General in TAWARIKH: Journal of Higher of Historical Education, Studies Ministry, Volume of 10(2), Education April, pp.157-172. and Culture Bandung, of the Republic Indonesia: of MindaIndonesia); Masagi and Press indexed owned byalso ASPENSI, by SINTA ISSN Level2085-0980 2 owned (print). by Kemenristekdikti(2019). “ RI (Ministry of Research, Technology, and Higher Education of the RepublicArticle of Timeline: Indonesia) Accepted in Jakarta. (February Available 9, 2019); online Revised also (March at: www.journals.mindamas.com/index.php/tawarikh 24, 2019); and Published (April 30, 2019).

© 2018© 2019 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 157i ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh RETTY ISNENDES, Ngalaksa in the Folktales of Rancakalong due to there once stood the kingdom of Sumedang Larang, which became the center of the old regency as a branch of Mataram Danandjaja,The study 1994:50-51 of myth or folktale and 83; has Gazin- kingdom authority in Central Java, and was Schwartz, 2011; and Noyes, 2012). has been very limited in Indonesia, with the administration. The condition has contributed flourished in the Western countries, but it toinfluential the wealth during of the colonization super-structural of the regionsDutch believed to be sacred; and folktales have been under the authority of the regency, including main concerns of finding the noble values Rancakalong District (Ekadjati, 1981; Lubis et be preserved (ACCU, 1998; Ahimsa-Putra, al., 2008; Kesuma, 2016; and Yulaeliah, 2017). 2001:189;treated merely and Kutty,as the 2002).“artifacts” The that folktales should are In this regency has lived folktales, or what frequently statements in the cultural context W.R. Bascom (1954) and J. Danandjaja (1994) of the society of their origins, namely the

Danandjaja, 1994:50). These folktales are productscalls as “prose of oral narrative” tradition, (Bascom, and also 1954;folklore and inrituals the social accompanied context ofthe the tales, society legitimized of their inherited by the previous generation to the origins.rituals, asSuch well texts as competition are commonly and attempts conflict to next generation. Folklore is a part of the the better understanding of the meanings of culture inherited traditionally from one myths or folktales (Leach, 1976; Ortner, 1978; generation to the next generation in many Meyerhoff, 1982; Ahimsa-Putra, 2001:188; versions, both orally and through examples Rudkin, 2007; and Garcia, 2016). accompanied by gestures or mnemonic device In this context, Bronislaw Malinowski (cf Bascom, 1954; Dundes, 1965; Danandjaja, (1926 and 1954)’s functional approach is 1994:2; Meliono, 2011; and Rosidi, 2011). commonly used in the study of folktales. Meanwhile, according to J.H. Brunvand In addition, interpretative anthropological (1976) as cited also in J. Danandjaja (1994), folklore includes: verbal folklore; partly conducted can be used. The same is true verbal folklore; and non-verbal folklore. foranalysis Claude as Levi-StraussClifford Geertz (1963)’ (1973) structural has The examples are: folk language, traditional approach (cf Malinowski, 1926 and 1954; Levi- expression, traditional queries, folk poetry, folk or prose tale, and folk-song (cf Dorson and Ahimsa-Putra, 2001:188-189). In this ed., 1972; Brunvand, 1976; Egan, 1983; writing,Strauss, 1963;historical Geertz, approach 1973; isBascom, used, namely 1983; Danandjaja, 1994:21-22; and Meliono, 2011). analysis by comparing folktales to history The folktales in Rancakalong District (Kartodirdjo, 1963 and 1992; Wolf-Knuts, are verbal folklores, included under three 1999; Sjamsuddin, 2007; Kovach, 2010; and major groups, as cited in Danandjaja (1994) Aisiah, Suhartono & Sumarno, 2016). and other scholars, namely: Myth, Legend, The folktales in Rancakalong District and Folktale. Myth is a kind of folktale record and are made references for the that is considered to have truly occurred cultural activities of Ngalaksa. Ngalaksa and is assumed to be sacred by the one is an activity of making the laksa done who tells it. The background of Myth lies together by male and female elders as a on the universe (micro and macro), and it form of gratitude for the harvest and as an tells the creation of the universe, the stars, activity of ngalaksanakeun natural events, gods and goddesses, cultural the mandates of the ancestors to always be harbingers, main food, etc. Legend is a type grateful and respect their ancestors.or “conducting” The of folktale assumed to have occurred, but folktales concerning Ngalaksa are found in is not believed to be sacred. On the other Rancakalong, both directly and indirectly, hand, Tale is a story that is regarded as and both in the forms of myths and sasakala never happened and its main function is or Sundanese legends concerning the for entertainment, even though many tales history of a place or event (Kartikasari et al., also convey truth, moral teaching, and even 1991; Yuningsih, 2005; Isnendes, 2013; and allusion (cf Bascom, 1954; Dundes, 1965; Yulaeliah, 2017).

158 © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(2), April 2019

The aims of this research are: (1) to describe the folktales which pertain to the activity of Ngalaksa; and (2) to the relationship with the local history ofanalyze Rancakalong the relevance District of and the Sumedangfolktales to Regency in West Java, Indonesia by comparing and interpreting them.

METHOD The method employed in this research was qualitative approach using historical method, while the techniques used were: literary study, interview, recording and documentation, observation, and text analysis (Kartodirdjo, 1992; Tosh, 2002;

Suhartono, 2010). The tools used in collectingSjamsuddin, data 2007; were Kreuzer, mainly 2010;handy- and cam, camera, and pencil and paper. The location of the research is Rancakalong Administrative Village, Rancakalong District, Sumedang Regency, West Java, Indonesia, which is around 17 kilometer from the capital city of Sumedang Regency. See picture 1. The data in this research are in the form of primary and secondary data. The primary data are obtained from interview and participatory observation; while the secondary data are gained from literary study or analysis on the written materials, recording, and documentation (Tosh, 2002; Sjamsuddin, 2007; Suhartono, 2010; Driscoll, 2011; and Johnston, 2014). The folktales presented here are obtained from the results of interviews with correspondents, namely: Mama Sukarma (80 years old); Aki Oting (75 years old), and also from the research results of L.R. Wiati (2006), and other scholars, in the form of a thesis in Sundanese language (Wiati, 2006; Isnendes, 2013; and Yulaeliah, 2017). The analysis process consisted Picture 1: of simplifying the collected data, presenting them systematically, West Java, Indonesia” processing, interpreting, and making (Source:“Map of Rancakalong District, Sumedang ,Regency, 15/1/2019) meaning of them (Kohlbacher, 2006; https://www.google.com/search?rlz

Table 1: Folktales in Rancakalong Distruct, Sumedang Regency, West Java, Indonesia

No. Type/Title Myth Legend Content 1. Nyi Mas Sanghyang Sri Pohaci 1 The main ingredients of Ngalaksa. 2. Nyi Mas Sanghyang Sri Pohaci 2 The main ingredients of Ngalaksa. √ 3. Nyi Mas Sanghyang Sri Pohaci 3 The main ingredients of Ngalaksa. √ 4. Asal-usul Rancakalong History of a place. √ 5. Asal-usul Bubur Suro 1 Food processing. √ 6. Asal-usul Tarawangsa 1 Art in Ngalaksa. √ 7. Sasaka Tujuh Belas History of ethnic community. √ 8. Asal-usul Pasir Dogdog History of a place. √ 9. Asal-usul Kuda Rénggong Art history. √ 10. Asal-usul Gunung Tampomas History of a mountain. √ 11. Asal-usul Maronggé History of a place. √ 12. Kean Santang Gagak Lumayung History of the spread of Islam. √ 13. Carios Goib 1, a chain story consisting of: Asal-usul Food processing; history of tools; √ Bubur Suro 2; Cerita Barang Pusaka & Mantra; and and art. Asal-usul Kesenian √ 14. Carios Goib 2, a chain story consisting of: Asal-usul History of local leadership. Tarawangsa 2; and Asal-usul Ngalaksa √ Sutamat, 2011:8; and Peersman, 2014). Anno Domini (Atja & Danasasmita, 1981; Danasasmita et al., 1987:7; Noorduyn & explaining the implied by expressing one’s Teeuw, 2006; and Nurwansah, 2013). ownThe interpretation opinion through process meaning is defined reproduction as According to W. Wibisana et al. (2001) by means of literary convention, historical and T.K. Yulianty, A.Y. Hudayat & T. Gumilar convention, and social-cultural relevance (2007), folktales – or more familiarly termed (Pradopo, 2002:39 and 47; Tosh, 2002; dongeng in Sundanese literature – can be Kohlbacher, 2006; and Popopa, 2014). karuhun (ancestral) Data analysis was conducted after the stories; kajajaden stories (stories about unnaturalclassified as beings, follows: usually animals imitating documented primary source, data were human beings); sasakala (origin) stories; and transcribedfollowing two into stages: written firstly, form; from secondly, the dedemit (ghost) stories. The stories about from the secondary sources in the forms the origin of rice are famous in the land of of tales in Sundanese language, the gained Sunda, because they pertain to the opening data were transliterated into Indonesian huma), where rice is planted on dry soil and its mythology and interpreted from their historical aspects (Wibisanaof a dry/unirrigated et al., 2001:212; rice field and ( Yulianty, (Kartodirdjo,language. Afterwards, 1992; Tosh, the 2002;data were Sjamsuddin, analyzed Hudayat & Gumilar, 2007). In the District of Rancakalong, Sumedang Regency, which is a part of West Java RESULTS2007; Kreuzer, AND 2010;DISCUSSION and Suhartono, 2010). Provincial government, folktales about the Sundanese folktales in West Java have origin of rice are found to be directly related to the ceremony of Ngalaksa. In addition, literary history, i.e. around the 16th century. there are also folktales containing local Thisexisted is reported since the by first the period writing of ofSundanese Sanghyang histories and the origins of region and activity Siksakanda ng Karesian (the book of rules naming. See table 1. with guidance to be a Resi or wise and Folktales Related to the Ceremonial holy man) with colophons in 1518 AD or Activity of Ngalaksa. The contents of the

160 © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(2), April 2019 selected 14 folktales are related to existence: Sri Dangdayang Trusnawati Nyi Sri Bibiting Nyai Pohaci (rice = main ingredient), main Sri is assumed to be the manifestation of food processing, and art. In other words, plants, especially rice as the main ingredient the existences of Nyai Pohaci, main food for the ceremony of Ngalaksa (Kartikasari et processing, and the accompanying art are al., 1991; Yuningsih, 2005; Yulaeliah, 2017; the main themes of folktales about the Isnendes, 2013; and Kesuma, 2016). ceremonial activity of Ngalaksa (Kartikasari Rice in the myth comes from the body of et al., 1991; Heryana, 2012; Isnendes, 2013; Nyai Pohaci, which consists of three types, and Yulaeliah, 2017). namely: cikal Nyai Pohaci is the name of the main huma panengah character in the origin story of rice. In the (first/oldest) rice planted in story, the character is the daughter of Dewa the last/youngest (dry/unirrigated rice (sticky rice field); rice) that Anta, raised by Batara Guru and Batara Uma, can(middle) be planted rice planted both in in the the unirrigated rice field; andand her adoptive father and mother are also god Cikal rice is believed to and goddesses. One day, Nyai Pohaci or Dewi Nyai Sri fell ill and died. After she was buried, from Pohaciirrigated, explaining rice fields. why its color is red (ceré). her burial grew various plants that could be Panengahcome from rice the originatesfirst menstruation from the ofeyes of Nyai Pohaci. Meanwhile, the last/youngest The most useful plant became the main food rice or sticky rice comes from the heart of forutilized Sundanese, by human namely beings rice. for This their plant welfare. grew Nyai Pohaci. The three types of rice should from the grave of Nyai Pohaci, on the part be present at the ceremony of Ngalaksa to where her eyes lay (Heryana, 2012; Isnendes, be made the main ingredients, which should 2013; and Sutisna et al., 2017). be given some rituals before processed into It should be noted that the folktales about Laksa (Heryana, 2012; Isnendes, 2013; and Nyai Pohaci are myth in type, because they Sutisna et al., 2017).2 transform the myths of Nyai Pohaci. The The folktales containing the stories about character of this story has lived for centuries Nyai Pohaci’s transformation in Rancakalong in Sundanese Pantun1 throughout Sunda land, District involve three tales: Mas Sanghyang including Rancakalong in Sumedang, West Sri Pohaci 1; Mas Sanghyang Sri Pohaci 2; and Java, Indonesia. Mas Sanghyang Sri Pohaci 3. The contents of In the story of Pantun, that is a form of a long narrative prose, the character is from the above stories (Yuningsih, 2005; believed to be the mother of all plants (food), Supriadi,the three 2011;stories Heryana, do not differ 2012; significantly Isnendes, because from her grave grow various kinds 2013; and Yulaeliah, 2017). of plants. The character is also believed to Mas Sanghyang Sri, which is in the form of to make material for clothes or clothing. The myth,In addition there is alsoto the the first folktale to the of third Asal-usul of characterhave sacrificed named herself of Nyi to Pohaci be weaving Sanghiang tools Tarawangsa 1. This tale is directly related to the musical/art instrument accompanying the main ceremony of , which is 1Sundanese Pantun is a long tale arranged in the form of Ngalaksa prosaic poetry (a kind of Sundanese epic). The existence of tarawangsa. Tarawangsa is a type of violin, Pantun stories has been recorded in the Naskah Sanghyang comprising of rebab Siksa Kanda ng Karesian, in 1518 AD or Anno Domini (Danasas- mita et al., 1987). The surviving Pantun that is thought to be with two strings and played using horse’s really old is Lutung Kasarung. In this Pantun, the character of hair. In the folktale, it (fiddle) is told thethat origin is not curvy Nyai Pohaci appears. Therefore, Nyai Pohaci as the character of of tarawangsa, which was created by the the tale is even older than the Pantun of Lutung Kasarung. The Pantun that directly tells Nyai Pohaci is titled Sri Sadana or Su- Prophets, especially to call Nyai Pohaci to lanjana, recorded and re-written by A. Rosidi (1970) from juru earth. Nyai Pohaci is previously told to have pantun (a kind of raconteur of pantun) Ki Atjeng Tamadipura of Sumedang. In the middle Sundanese literature, the 17th century, the Pantun transformed into Wawacan (a kind of epic poem) 2Laksa in the form of Pupuh poetry and its content was shortened. The famous Wawacan is Wawacan Sulanjana composed by R. information is about also meaning the Laksa a kindin the of context spaghetti of meal, or large-sized Bin Xiao Fu Satjadibrata (1931). (2008)and long and noodle Leanne made Kitchen of rice (2019). flour, not wheat. See, for further

© 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 161 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh RETTY ISNENDES, Ngalaksa in the Folktales of Rancakalong showed her anger and returned to the sky, As for the folktales pertaining to so that she has to be called back to earth, food processing and art, they are mainly because rice is lost and drought has occurred (Cahripin, 2008; Supriatin, 2012; Isnendes, activities and objects. The folktales are: 2013; and Yulaeliah, 2017). Asal-usulcategorized Bubur into Suro legend 1; Sasakaon the originsTujuh Belas; of Here is the story. In the past, the Carios Goib 1 (consisting of the tales of Asal- traditional ritual ceremony was always usul Bubur Suro 2, Cerita Mengenai Barang held in Rancakalong, so that Rancakalong Pusaka dan Mantra-mantra, and Asal-usul society had never experienced food scarcity. Kesenian dan Alat-alat Kesenian). These After the ritual was stopped, because of folktales talk about the ceremony of Bubur (Porridge) Suro and musical instruments, in Rancakalong. The Prophets came to tarawangsa, that are the main Rancakalong,various influences, because there they occurred pitied the famine accompaniments for the ceremony of suffering people. They called Nyai Sri Nyai, Ngalaksa;zither, and and Rengkong that is the additional please come home! The people and children accompaniment for the opening ceremony of are screaming from their suffering, because, “ Ngalaksa (cf Cahripin, 2008; Isnendes, 2013; there is no food!”. Nyai Utami, 2017; Yulaeliah, 2017; and Khan, 2018). well, I will come to the land of Sunda, but I Bubur suro is a kind of ceremony in want to be invited with, then,a song!” answered, (Yuningsih, “Very processing various plants (rice, tubers, 2005; Supriadi, 2011; Isnendes, 2013; and and fruits) and mixed them into porridge. Iskandar, Iskandar & Partasasmita, 2018). The ceremony is held before Ngalaksa. The The Prophets, then, convened to call the traditional ceremonies in Rancakalong Prophet Daud (David). Prophet Daud agreed District all form the cycle of tali paranti3 of with the request, and then he whistled as rice in the land of Sunda in Rancakalong, Nyai Sri gradually came down from heaven. Sumedang, West Java, Indonesia. After whistling for a long time, the Prophet The Folktales Related to Local History. felt his mouth was sore, so he sang. However, as time passed, his mouth was dry and he into legend, namely: Sasaka Tujuh Belas; asked the cans and straws to sing instead, Asal-usulThe folktales Pasir related Dogdog; to localAsal-usul history Kuda classified Renggong; Asal-usul Gunung Tampomas; Prophet Daud delegated the task of singing Asal-usul Marongge; Kean Santang Gagak tobut wires/strings. the straws finally The womenwere broken. made Laterkecapi on, Lumayung; and Carios Goib 2, consisting rebab of: Asal-usul Tarawangsa 2 and Asal-usul Eventually, Nyai Sri came to the land of Ngalaksa (Kartikasari et al., 1991; Yenilawati, Sunda.(zither), After while her the coming, men made the land became (fiddle). 1993/1994; Isnendes, 2013; Sopyan, 2013; prosperous without a lack of food. From then and Ismail, 2017). on, the art of tarawangsa became known, These folktales talk about the local history, whose waditra Sasaka Tujuh Belas, concerning ethnic community; Asal-usul Pasir Dogdog, the 2008; Supriatin, uses 2012; seven-string Isnendes, 2013;zithers and and originspecifically of Dogdog Valley, an art instruments; Sutisnatwo-string et al fiddles., 2017). (Wiati, 2006:104; Cahripin, Asal-usul Kuda Renggong, the origin of In the folktales, the ideologies of the Sumedang horse performing art; Asal-usul old belief (Nyai Pohaci and Tarawangsa) Gunung Tampomas, the origin of Tampomas and the new belief or Islam (the Prophets) meet, meaning that the old belief is not left 3According to J.P. Millie (2006:6), the term of tali paranti is ultimately used by H.H. Moestapa (1913); R.A.P. Soeganda behind but still respected, while the new (1962); W.M. Rikin (1973); and R. Wessing (1978). Even, belief (Islam) develops well in Rancakalong, according to W.M. Rikin (1973) as cited also in J.P. Millie (2006), the Sundanese term of tali paranti is a more accurate Sumedang, West Java, Indonesia. This can term to refer to the complex practice and belief, which are the cf traditions of Sundanese people, especially the metaphorical Jubaedah, 2001; Lubis et al., 2003; Ricklefs, way representing consecutive movements through life cycle. be called as a kind of synchronization ( For further information related to the tali paranti, read also R. 2013; Yusuf, 2013; and Prawiro, 2015). Isnendes (2012 and 2013); and Agus Mahardika (2017).

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Mountain, a mountain in Sumedang punika tiban ti Mataram” or there was coming abounded with histories; Kean Santang Gagak from Mataram (interview with Respondent A, 8/2/2017).“ Lumayung, a holy legend of Prince Santang in spreading of Islam in the land of Sunda; and Meanwhile, the story of Asal-Usul Asal-usul Marongge, a region famous with love Ngalaksa, which has been revived by the local charms (Kartikasari et al., 1991; Yenilawati, people, is following here: 1993/1994; Saleh, 2011; Komandoko, 2013; and Sulasman & Suparman, 2013). Second Time Setting: The Dutch (VOC). On the other hand, Asal-usul Tarawangsa 2 and Asal-usul Ngalaksa talk about the local history of local leadership. These NgalaksaThe ancestors was forbidden were colonized by the Dutch by the colonial Dutch. The colonization also reached Sumedang. two folktales are very interesting if they rule, because they did not like for the native people to gather, as if they were going to rebel. Finally, the activity of Ngalaksa got to be held Rancakalong in Sumedang, West Java, secretly in Leuweung Tiis (Desolate Forest) in Indonesia,are connected even to though the “local the history”title mentions of Nagarawangi Administrative Village. Until then, Tarawangsa and Ngalaksa, which pertain the panglaksanaan (the place to make laksa) came to be located in Leuweung Tiis. to art instruments and food processing However, it is not the Dutch if they did not (Kartikasari et al., 1991; Supriatin, 2012; Isnendes, 2013; and Yulaeliah, 2017). The people of Rancakalong still held the Ngalaksa story of Asal-Usul Tarawangsa 2 is following ceremony.have spies; Then, they finallythe Dutch found tore out Leuweung that the Tiis here: apart and its panglaksanaan. The elders of Rancakalong, as a result, moved the ceremonial activity of Ngalaksa to Supa Burung, close to a First Time Setting: Mataram. spring. But again, the Dutch spied the activity The origin of Tarawangsa art, that has and destroyed it (interview with Respondent A, always been the main musical instrument in 8/2/2017). the ceremony of Ngalaksa, was begun when a long drought and food scarcity in Rancakalong Third Time Setting: The Beginning occurred. Rice was failed to be harvested and of the 20th Century. It was told that the ancestors who used to needs for food, the people planted hanjeli, hold Ngalaksa passed away, and there was left rice seeds were difficult to get. To fulfill the an intermediate plant. Until one day, when a twelve-year-old child, named Emod (Eyang someone was going to take hanjeli from the Emod). Eyang Emod was, then, nurtured by lumbung (storage) to be cooked, an unknown Eyang Embin until Eyang Emod grew into an child played inside the storage, got buried adult and very skilled in agriculture. under the heaps of hanjeli and died. Eyang Embin had a daughter named Eyang After some time, the dead body of the child Rupi, who was wanted by Mantri Garam (Salt was smelled by a goat, and people found the Eyang Rupi body. The people were shocked and became was wedded to Eyang Emod, who was already hanjeli plant. However, they 30Official). years Inold order at that to time.keep Afterhis wealth, the couple was had no other recourse, because rice seeds had blessed with a child, Eyang Emod changed his traumatized with not yet been obtained in Rancakalong. The name into Eyang Muhari (name change among fact prompted Eyang Wisanagara to make an Sundanese and Javanese after marriage is effort to search for rice seeds to the kingdom common, and is usually made similar to the of Mataram in Central Java by pretending to be name of one’s child—the researcher’s). a busker (artist). Eyang Wisanagara was paid The wealth of Eyang Muhari was depleted, with rice seeds and hid them in Tarawangsa. because his farm was attacked by pests. Eyang He came back to Rancakalong safely. The seeds Muhari became shocked, fell ill, and brought here were then spread and Rancakalong people lived and there for medication with no avail. Until prosperously. Eyang Muhari was brought to Solokan As a form of gratitude for the abundant Jeruk, Majalaya, Bandung Regency. The Kiyai harvest, the ceremony of Ngalaksa was then (Islamicfinally, leader) whom he visited said that he did held every 3.5 years. As a commemoration not have to be treated, because he would heal by for the regained rice seeds from kingdom of himself and become the leader of his region. Mataram, Ngalaksa ceremony has always been Eyang Muhari was brought back to accompanied by Tarawangsa art, an instrument Rancakalong and his sickness got more severe played by Eyang Wisanagara in order to get rice seeds. Thus, the activity is also called people who visited and took care of the body until he finally died. There were crowds of

of Eyang Muhari, but when he was about to Pajajaran5 collapsed in 1579 AD (Anno be bathed, an elderly named Eyang Salwiyan Domini), afterwards, the land of Sunda in Don’t bath him yet, because his body still West Java was broken down into parts and has a pulse and warmth. Wait for a night”. It turnedsaid, “ out that the command was right; at Sumedang established its own kingdom dawn Eyang Muhari woke up and wondered under the authority of Prabu Geusan Ulun at the crowds around him. He said that he did (1579-1610), who already embraced Islam— not die; instead, an ancestor came to him and it is of wonder that this King of Sumedang is told him that he died because of the loss of his wealth and the failed harvest. If he wanted his never mentioned in the tales or oral stories of life and the lives of Rancakalong people to be the local people; while in fact, he succeeded in prosperous again, they had to redo the previous gathering as many as four leaders, consisting activities commonly held in Supa Burung (Bird of 26 kandaga lantés or kind for writing and Mushroom). 18 s or banners with or people as After saying so, Eyang Muhari returned to his umbul cacah temporary death. Two hours later he woke up many as ± 9,000 umpis or houses (Ekadjati, and said that the ceremony should use sasajén 1981; Kartadibrata, 1989; Soedradjat, 1996; (offering of folwers or foods to spirits). He, Zamhir, 1996; and Lubis et al., 2008). then, returned once again to his temporary Furthermore, Prabu Geusan Ulun gained death, woke up again, and said that in holding Ngalaksa syahadat (the trust to continue Sunda kingdom with the confession of a Muslim). symbolic transfer of Sunda King gold crown Eyang Salwiyan, they had told to prioritizethe other child of by four kandaga lantés sent by the last Sunda Eyang Muhari, namely Eyang Wiranta, that King, namely Raga Mulya Surya Kencana. The his father mandated to practice and syahadat crown was named talari karuhun ngalaksa complete with the Makuta Binokasih Sang sasajén. But Eyang Wiranta was afraid of the Hyang Pake Siger (Zamhir, 1996; Kusmayadi, punishment from the government. 2018b; and Lubis et al., 2008). Then came Eyang Jayapraja, a brave elder After the demise of Prabu Geusan who guaranteed himself if the government Ulun, in the eastern region, the Sultanate ever took any action. Eyang Jayapraja also contributed the majority of the materials of Mataram in Central Java was getting needed for the Ngalaksa ceremony. Eventually, stronger; the Sultanate even claimed to the Ngalaksa is held again in a period of 3.5 years VOC (Vereenigde Oost-Indische Compagnie or or approaching the fourth year (interview with Association of East-India Dutch Company) Respondent A, 8/2/2017; and interview with Respondent B, 10/3/2017). that the whole region of West Java, except Cirebon and Banten, were under their The two stories above are interrelated authority. The substitute of Prabu Geusan if put together and are interesting to be Ulun, Raden Suriadawangsa, visited Sultan interpreted through historical analysis. Agung of Mataram kingdom, and declared Sumedang to be under the authority of kingdom in Central Java, Indonesia, namely Mataram (Kartadibrata, 1989; Zamhir, 1996; Asal-usulThe first timeTarawangsa setting is 2 .the The era second of Mataram is during Lubis et al., 2008; and Ricklefs, 2013). Raden Suriadiwangsa was given a title of (Vereenigde Oost-Indische Compagnie or Raden Rangga Gempol Kusumadinata, and AssociationDutch colonization—actually of East-India Dutch the Company), era of VOC became the coordinator of the Regents in namely Asal-usul Ngalaksa; and, then, the Priangan region. The word of Priangan comes story entered the setting of the beginning of Indonesian archipelago. This self-separation was helped by the 20th century, namely Asal-usul Ngalaksa the Sultanates (Islamic Kingdom) of Demak in Central Java and (Kartikasari 1991; Lubis, 2008:122- Cirebon in West Java. See, for further information, Y. Iskandar et al., (1992:282-294); Jajat Burhanudin & Kees van Dijk eds. (2013); 144; and Isnendes, 2012 and 2013). and M.C. Ricklefs (2013). Historical Context and Comparison. 5Pajajaran is a kingdom once glorious in the land of Sunda 4 in West Java. The kingdom was a unity of Sunda kingdom, When Banten reigned in power and namely Prabu Tarusbawa and his successors; and Galuh kingdom, namely Prabu Wretikandayun and his successors. 4Banten is the name of a region in the western part of The two Prabus (Kings) were the eighth successors of Raja West Java Province under the authority of the Hindu kingdom Purnawarman VIII of the famous Tarumanagara kingdom of Pajajaran, but later on Banten separated itself in line with in the 4th century. See, for further information, Y. Iskandar the teachings of Islam that continuously developed in the (1992:309); and N.H. Lubis et al. (2003 and 2008).

164 © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(2), April 2019 from Prayangan, a sincere as suited to region, chosen, consisting of 40 selected people. under the authority of Raden Suriadiwangsa or Raden Rangga Gempol Kusumadinata. terms of Carik (Village Head) and Bengkok Raden Rangga Gempol Kusumadinata I (landFurthermore, for use of from village rice head field inopening, place of the reigned from 1601-1625 AD (Surianingrat, salary) were born. The prince rearranged 1983; Lubis, 2003; Lubis et al., 2008; and Sumedang in the beginning of May 1681 by Zakaria, 2008). moving the capital city of Sumedang from The government was succeeded by Raden Tegalkalong to the current Sumedang City Rangga Gede, the son of Prabu Geusan Ulun (Lubis et al from Nyi Mas Gedeng Waru. Raden Rangga and Thresnawaty, 2011). Gede reigned from 1625-1633 AD with many An Analysis., 2008:122-144; of Historical Fauzan, Context. 2011; Folktales play a very important role in the was even once punished and detained by the politics and authority, in addition to being Mataramconflicts undergoing. kingdom, because Raden heRangga was thought Gede power legitimation. There is a reason for this: to be unable to control the government. But, is it possible that the leaders of Rancakalong he was sentenced free in 1632 AD, because he or Sumedang in West Java under the names succeeded in helping the arrest of Dipati Ukur, of Embah Wisanegara, Embah Wiranagara, who was suspected to rebel against Mataram Embah Reguna, as told in the folktales, kingdom (cf Ekadjati, 1977 and 1981; actually refer to Pangeran Rangga Gede in Surianingrat, 1983; Setiawan & Syahbudin, the history? The similarities of the names 2006; and Lubis et al., 2008). and stories trigger the question. Because it The next government was led by Raden was only Pangeran Rangga Gede Rangga Gempol II, the son of Raden Rangga to Mataram kingdom in Central Java, got Gede. It was not until the government detained; and returned to Sumedang, who “went”set free under Rangga Gempol II that Sultan Agung because of helping Mataram (Lubis et al., of Mataram kingdom formed three new 2008; Zakaria, 2008; Thresnawaty, 2011; and Regencies in Sumedang. This made the region Lukmantara, 2018). of Sumedang even smaller, and Raden Rangga The second thing that should be noticed Gempol II handed the government to his is the possibility that the name of Eyang son. Rangga Gempol II reigned from 1633- Mas Ja(ti) Kusumah, who brought back rice 1656 AD (Lubis, 2003; Lubis et al., 2008; seeds from Mataram kingdom, as mentioned in the folktales, actually refers to Pangeran Lukmantara, 2018). Panembahan Kusumadinata or Rangga Hermawan,The son of Sofian Raden & RanggaKuswara, Gempol 2017; IIand was Gempol III, where similarity in names has titled Pangeran Panembahan Kusumadinata also to be noticed (Kusumah). However, what or Raden Rangga Gempol III. He led for 50 actually happened is that the Prince did years, namely from 1656 to 1705 AD. During not literally bring rice seeds from Mataram his leadership, there were complicated kingdom, probably only adapting a part was also under his leadership that Mataram Pangeran Panembahan Kusumadinata in fact kingdominternal as was well weakened as external in termsconflicts. of its But, it of Mataram’s rice field pattern, because position and power, and VOC took over the and developed agriculture in Sumedang, power (Lubis et al., 2008; Thresnawaty, 2011; whileopened Mataram rice fields kingdom as expansive was in as bankruptcy. possible Manse & Kemper, 2015; and Hermawan, It is no wonder if during his government, the people were prosperous and held activities It was also in Pangeran Panembahan expressing gratitude after harvest (Lubis et KusumadinataSofian & Kuswara,’s era 2017). that the forest was made al., 2008; Thresnawaty, 2011; and Iskandar, Iskandar & Partasasmita, 2018). increasingly expanded under his leadership. The third thing that needs to be Ininto addition, rice field. his Hence, era gave the birth rice fieldto the became term highlighted from the stories is the news of Pamuk, referring to security guards on the revival of Ngalaksa ceremony after

© 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 165 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh RETTY ISNENDES, Ngalaksa in the Folktales of Rancakalong the Dutch colonial took the authority and 8/2/2017; and interview with Respondent B, that they always dispersed the ceremony. 10/3/2017). Hence, for a long time, Ngalaksa ceremony Who is the faithful Dalem? One name had been stopped until there left a twelve- that has to be mentioned, because of his year-old child named Emod. Through the faithfulness to religion, is Pangeran Aria Suria events occurred to Eyang Emod, who changed Atmaja (1882-1919) who was the Regent his name to Eyang Muhari, the Ngalaksa of Sumedang in the era of Dutch colonial was revived. Seen from the setting of time government until the end of it. The Prince paralleled to the year the Dutch colonial or died in Mecca, when completing Hajj, so VOC (Vereenigde Oost-Indische Compagnie or that he was given a title of Pangeran Mekah Association of East-India Dutch Company) (Sutherland, 1973; Lubis, 1998; Lubis et al., 2008:168-177; and Kusmayadi, 2018a). which was 5 October 1705, it was after the Looking at the years of Pangeran Mekah and peoplecolonized felt Priangan safe under area, the including government Sumedang, of the banning of Ngalaksa ceremony and the Pangeran Kusumadinata or Pangeran Rangga age of the characters in the folktale of Asal- Gempol IV or Pangeran Karuhun that the usul Ngalaksa, their existences are deemed people of Rancakalong were predicted to relevant (Kartikasari et al., 1991; Lubis et al., freely do what has been mandated by the 2008; Isnendes, 2013; Kesuma, 2016; and ancestors, because Pangeran Rangga Gempol Kusmayadi, 2018a). IV large (Lubis et al., 2008; Thresnawaty, 2011; CONCLUSION 6 and also Isnendes, opened 2013). new rice field that was quite The folktales about Ngalaksa are If Ngalaksa was not revived during that important components in understanding the era, it was probably during the government cultural activities and artifacts of Ngalaksa. of Pangeran Surianagara Kusumadinata This is because in the folktales live ideal or Pangeran Kornel then in 1791-1828 AD thoughts, which are concepts or rules made (Anno Domini). This is so because under his leadership, Sumedang was glorious. Nicolaus The contents of the 14 folktales pertain Engelhard, a Dutch employee, reported that toas theguidance activity in of realizing Ngalaksa the and cultural its history. activities. in the Resolution dated on 14 July 1795, In relation to the activity of Ngalaksa, the Raden Tumenggung Adipati Surianagara was existences of the followings are recorded: directly involved with the activity of people’s Nyai Pohaci, main food processing and art. agriculture to improve rice productivity (cited Nyai Pohaci in Lubis et al., 2008:162). traditional thinking of the people transformed Even so, the statement of Aki Oting (70 is an important figure, who in the years old) as the witness has to be heeded, for Ngalaksa. Meanwhile, from the relationship because he is the son of Eyang Jayapraja, a ofinto the main folktales food (rice,to history, flour) it that can hasbe interpreted to be used Asal-usul Ngalaksa. that there are relevancies between folktales, If Aki Oting was born around 1943, then, which are oral literature, and the oral tradition Eyangfigure inJayapraja the folktale was ofborn around 1900s or products to the real history. the 19th century heading to the 20th century. In the folktales of Rancakalong in If in the 1900s, Ngalaksa was revived after getting banned by golongan kaum (a group 6Acknowledgment: I would like to sincerely express my of Islamic religious people) in the era of a gratitude to: (1) Mama Sukarma, Aki Oting, and Lina Ratna dalem (a leader of a palace), who was faithful Wiati as the respondents for the folktales in Rancakalong District, Sumedang Regency, West Java, Indonesia; (2) Prof. to Islamic teachings for fear that there would Dr. Haji Syihabuddin, Prof. Dr. Haji Iskandarwassid, Prof. Dr. be syirik (belief in more than one God) — it Haji Syamsu Yusuf L.N., Prof. Dr. Haji Yus Rusyana, and Prof. Heddy Shri Ahimsa-Putra, Ph.D. as supervisor, promoter, and can be inferred that the ceremony was not examiner of my Doctoral Dissertation defense; and (3) Prof. Dr. banned by the Dutch colonial government Didi Sukyadi, as Vice Rector of UPI or Indonesia University of (cf Kartikasari et al., 1991; Isnendes, 2013; Education, who has reviewed the article. However, all contents and its interpretation pertaining this article are solely rested to Kesuma, 2016; interview with Respondent A, my own responsibility academically.

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Sumedang, King of Pajajaran in West Java in JAF: Journal of American Folklore, Vol.67, and King of Mataram in Central Java are Available online also at: https://www.jstor.org/ always mentioned. This represents the stable/536411?seq=1#page_scan_tab_contentsNo.266 [October – December], pp.333-349. two cultural powers, namely the culture of [accessed in Bandung, West Java, Indonesia: December 1, 2018 religiosity in the government, which in the ]. eradry/unirrigated of Mataram kingdom rice field transformed and Sundanese into the the Study of Folklore” in Folklore, Volume 94(2), Bascom,pp.163-172. W.R. (1983). Available “Malinowski’s online also Contributions at: https:// to www.tandfonline.com/doi/pdf/10.1080/001558 7X.1983.9716274 [accessed in Bandung, West Java, highlighted.culture of rice field and Islam. But, in reality, Indonesia: December 7, 2018 politicalReview and and power reinterpretation conflicts were of morethe origin Brunvand, J.H. (1976). Folklore: A Study and Research Guide ]. stories of Ngalaksa have to be conducted in Press. order to be able to reconstruct the real story. . USA [United States of America]: St. Martin’sIslam By researching the history of leadership in in Indonesia: Contrasting Images and Interpretations. Sumedang, it is possible to infer that Ngalaksa Burhanudin,Netherlands: Jajat Amsterdam & Kees van UniversityDijk [eds]. (2013).Press. ceremony has been really old, in line with Cahripin, Cucup. (2008). “Musik Ritual Tarawangsa di Desa Rancakalong, Kabupaten Sumedang, Jawa the respect paid to Nyai Pohaci (dry/ Barat” in KETEG: Jurnal Pengetahuan, Pemikiran, dan Kajian tentang Bunyi, Volume 8(1), pp.1-16. to be Sundanese authentic culture, also its Available online also at: http://repository.isi-ska. Tarawangsaunirrigated rice art. field culture) that is thought ac.id/1918/ [accessed in Bandung, West Java, Indonesia: December 1, 2018 However, after the transfer of authority Danandjaja, J. (1994). Folklor Indonesia. to Mataram kingdom, because its Regent Pers, 4th edition. ]. Danasasmita, S. et al. (1987). Sewaka Darma, Jakarta: Sanghyang Grafiti rice originating from Mataram kingdom was Siksakanda ng Karesian, dan Amanat Galunggung: madesurrendered, as power a “deviation” legitimation of and the astory form of of Transkripsi dan Terjemahan. Bandung: Depdikbud RI [Departemen Pendidikan dan Kebudayaan Republik 7 Folklore and Folk Life: An “surrender” to those in power at that time. IntroductionIndonesia]. . Chicago: University of Cairo Press. Dorson, R.M. [ed]. (1972). References Research: Observations, Surveys, and Interviews” Driscoll, Dana Lynn. (2011). “Introduction to PrimaryWriting Spaces: Readings on Writing, Volume 2. Available onlinein Charles also Lowe at: https://wac.colostate.edu/books/ & Pavel Zemliansky [eds]. ACCUHeritage [Asia-Pacific (ICH): CulturalPreservation Centre and for Promotion UNESCO]. of(1998). writingspaces2/driscoll--introduction-to-primary- the“Asia-Pacific Intangible Database Cultural on Heritage”. Intangible Proceedings Cultural of research.pdf [accessed in Bandung, West Java, Regional Seminar for Cultural Personnel in Asia Indonesia: December 7, 2018 Dundes, Alan. (1965). The Study of Folklore. Engelwood ]. March. Available online also at: https://www.accu. Cliffs, N.J.: Prentice Hall. or.jp/ich/en/pdf/1998_Tokyo.pdfand the Pacific, in Tokyo, Japan, on [accessed 24 February in – 2 Bandung, West Java, Indonesia: December 7, 2018 Language: Folktales and Reading Texts” in The Egan, Owen. (1983). “In Defense of Traditional Ahimsa-Putra, H.S. (2001). Strukturalisme Levi-Straus: Reading Teacher Mitos dan Karya Sastra. Yogyakarta: Galang Press. ]. 233. Available online also at: https://www.jstor.org/ stable/20198444?seq=1#page_scan_tab_contents, Vol.37, No.3 [December], pp.228- Measurement Model of Historical Awareness” in [accessed in Bandung, West Java, Indonesia: Aisiah,REiD: Suhartono Research & and Sumarno. Evaluation (2016). in Education “The , Volume December 1, 2018 2(2), pp.108-121. Ekadjati, Edi S. (1977). Ceritera Dipati Ukur: Karya ]. Atja & Saleh Danasasmita. (1981). Sanghyang Sastra Sejarah Sunda. Bandung: Pustaka Jaya. Siksakanda ng Karesian: Naskah Sunda Kuno Tahun Ekadjati, Edi S. (1981). Historiografi Priangan. Bandung: 1518 Masehi. Bandung: Proyek Pengembangan Lembaga Kebudayaan UNPAD [Universitas Permuseuman Jawa Barat.

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December 14, 2018].

Ngalaksa Ceremony in Rancakalong, Sumedang, West Java (Source: https://media.neliti.com, 17/1/2019)

Review and reinterpretation of the origin stories of Ngalaksa have to be conducted in order to be able to reconstruct the real story. By researching the history of leadership in Sumedang, it is possible to infer that Ngalaksa ceremony has been really old, in line with the respect paid to Nyai Pohaci authentic culture, also its Tarawangsa art. (dry/unirrigated rice field culture) that is thought to be Sundanese