DOCSLIB.ORG

Ayu Utami IHS Lecture 2018.Pages

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ayu Utami IHS Lecture 2018.Pages Lecture Text, Ayu Utami, March 20 2018, Indonesian Heritage Society Evening Lecture Series, Erasmus Huis Jakarta FROM MODERN TABOOS AND TRADITIONAL TOLERANCE I would like to thank the Indonesian Heritage Society for inviting me to speak in this re- spectable forum. I also want to thank the audience for being here to listen and, hopefully, to share opinion on this important topic.1 Tolerance, or intolerance, is a very pressing problem today. It will impact us sooner or later. I want to start this presentation by showing you these pictures: The two men in the middle are convicts of a homosexual criminal offence in Aceh. A crowd is very eager to watch the flogging, they hold their smartphones high up to record the process. A group of female audience is no less excited. If you go to youtube, you can also see and hear people cheering and shouting at every lash. From Aceh we go to Yogyakarta. Banners in a demonstration: Communists and LGBTs must be eradicated. Fight the seeds of communism and LGBT. LGBT is a plague. Save our young generation from perversion. Eradicate LGBT and its supporters. Having seen these pictures, let us realise that Indonesia had never known any hatred against LGBT before 2000. What we have seen just now is a very new phenomenon. We may find it paradoxical, but it occurs exactly in democratic Indonesia. 1 I would also thank my friends, Burhanuddin Muhtadi and Yulius Tandyanto, for their time and comments during the preparation of this text. 1! Let us continue to other pictures. This is a statue titled Tiga Mojang (Three Ladies), a work by a prominent artist Nyoman Nuarta, located in Bekasi. The statue was condemned by certain Islamic groups as either a representation of the Christian Trinity or being too sensual. The next picture is the de- struction of Jayandaru Monument in Sidoarjo. Next, statue of Arjuna, a hero from wayang story originated from Indian epic Mahabharata, in Purwakarta. There were four similar statues burned and destroyed. Next, the dismantling of the statue of a Chinese warlord, Kwan Sing Tee Koen, in front of a Chinese temple in Tuban. Iconoclasm or, here, the destruction of statues, was not seen in the ancient history of In- donesia. The earliest recorded iconoclastic incident is the 1985 Borobudur bombing by a jihadist group that damaged nine stupas on the upper level. When did intolerant incidents start to take place in Indonesia? Here is a rough list of earliest records of incidents that might relate to intolerance. This list is not comprehensive nor taxonomic. Some cases, after a deeper look, may not fall into the category of intolerance case.2 But it’s helpful to start with. Anti-heresy. The earliest incident is found in the Javanese literature as the case of Syekh Siti Jenar, who was accused of heresy and sentenced to death in the 15th or 16th century. No hard historical proof about the existence of Siti Jenar, however he still has followers un- til now, among Javanese muslims from the mystical schools. If not a historical fact, it is a narrative fact, written in many Javanese literary works, including the famous Babad Tanah Jawa and Serat Centhini. Anti-clerics. We heard about the massacre of the clerics in 1648 by Amangkurat I, a king of Islamic Mataram, Surakarta. The Dutch archive describes that around 6000 people— comprising muslim clerics, their families, wives, children, followers—were killed within half an hour in the palace’s court. Here, it’s probably more of a political intrigue than a case of intolerance. The clerics were alleged to have supported a plot to topple the king.3 In the 20th century, we also witnessed an anti-Islamism policy during Soeharto’s military regime. Anti-Chinese. The first anti-Chinese massacre in Batavia (Jakarta) in 1740 was instigated by the Dutch colonial ruler. Whether this is a case of intolerance, we can debate. But, it is worth to mention here that the first recorded Chinese pogrom in Java was not perpetrated by the locals, but by the Dutch. Don't forget, it was the Dutch colonial ruler that enforced a 2 What we mean by cases of intolerance here is any act of force or violence against individuals or groups or symbols that is charged by the inability to accept differences in race, ethnicity, or belief. 3 The report came from from Rijcklofs van Goen, a VOC’s officer that stationed in Mataram. The record was later published in De vijf gezantschapsreizen naar het hof van Mataram, 1648-1654 (1956). Merle C. Ricklefs in War, Culture, and Economy in Java 1677-1726 (1993) and Soemarsaid Moertono in State and Statecraft in Old Java: A Study of the Later Mataram Period, 16th to 19th Century (1968, p.64) described Amangkurat I as a brutal and despotic ruler. According to Mo- ertono, there was a negative description in Serat Jayabaya about Amangkurat I, without particular nor detailed mentioning of the incident: Kalpa sru semune kenaka putung (A time as painful as having your nails off). 2! racial segregation law, dividing the society into three groups: Europeans, foreign Asians, and the natives. This would support our view that intolerance is a modern phenomenon. Anti-Christian. During the independence war, there was a series of attack toward Catholic schools in Central Java. Two clergymen were killed. Church buildings were damaged (1948). Inter-religious and inter-ethnic clashes happen from time to time, not very often, and rather difficult to pinpoint any earliest occurrence. Next, anti-communism & anti-atheism, starting in 1966. It is being continued until today, most of the time for political reasons. In 1985, the first case of iconoclasm: the Borobudur bombing. The attack was said to be a retaliation of an anti-Islam massacre by the military one year earlier in Tanjung Priok. Since then, we didn’t hear any more iconoclasm until what we are seeing these days. In the 21st century we see new movements of anti-pornography and “pornoaction” as well as anti LGBT. The word “pornoaction” is not in any dictionary. Even the Indonesian official dictionary doesn’t have “pornoaksi” as an entry. It is a new word coined by the leg- islators to extend the definition of pornography in order to criminalise not only the produc- tion of images and texts, but also people’s behaviour. There is a consistent movement to criminalise individuals whose sexual perceptions or behaviour differ from what is prescribed by shari’ah. What can we say about these facts? Intolerance is a modern phenomenon in In- donesia. It is known in Indonesia’s history only after the introduction of monotheism and moderni- ty. Monotheism here means Islam as well as Christianity—but practically we will talk mostly about Islam, as nearly 90% of Indonesia’s population are muslims. Islam had made an entry in Java since the 11th century or proba- bly even earlier, but it started to gain domina- tion in the 15th or early 16th century. And what do we mean by modernity here? Different scholars will agree to define modernity as either a historical period, a socio-cul- tural norm, and a philosophy developed after the Middle Age, or the sum of them, with a strong emphasis on humanism, reason, technology, and market economy. Humans are being freed from the grip of God, and by using their reason only they can create technolo- gy and rule the world. Modernity is considered to begin in the 16th century Europe, follow- ing the Renaissance. It didn’t take long for the development in Europe to have an impact in Java, Sumatra, and the surrounding islands. At the end of the 16th century, the Dutch explorer Cornelis de Houtman arrived in Banten, seeking for the spice islands. It would mark the beginning of the Dutch presence in the ar- 3! chipelago for the next 350 years. Interestingly, the year de Houtman landed in Banten, 1596, is also the year in which Rene Descartes, the father of modern philosophy, was born. Modernity is the spirit of that age. Indonesia is not isolated from that spirit, through colo- nialism. Colonialism introduced to Indonesia a modern mechanism of control, by way of division, categorisation, and appropriation. Curiously, it is after the entrance of Islam and western modernity that intolerant incidents started to be seen in Indonesia. But, is it true that the ancient or pre-modern people in Indonesia were tolerant? That’s what scholars and our founding parents believe. I tried to seek some comparison from folk- lore and myths. Let me give you three models of mitigation of religious frictions from the ancient time. #1 Cleansing Ritual Model (Ruwatan). The story of Calon Arang. Calon Arang is one of the most watched traditional theater in Bali. It often combines performance art with a trance and cleansing ritual. Calon Arang is believed to be a historical figure from the c.11th century East Java. The story is about a black magic widow named Calon Arang who, by her dark power, sent a deadly plague to the kingdom of Kahuripan. In the end of the story she was killed and purified. For our interest here, this is a story of political conflict imbued with a possible religious ten- sion between a certain Hindu practise and a certain Buddhism. Calon Arang observed a kind of left-hand Hindu tantric, she was a worshipper of Durga. King Airlangga assigned a Buddhist priest Baradah to overcome Calon Arang. How is the conflict resolved? Interestingly, we don’t see any inquisition here. Calon Arang is not treated as a sorcerer in Europe’s witch hunting in the c.15th century: condemned and burned at stake.
Load more

Recommended publications
  • Southeast Asia: History, Modernity, and Religious Change
    AL ALBAB - Borneo Journal of Religious Studies (BJRS) Volume 2 Number 2 December 2013 SOUTHEAST ASIA: HISTORY, MODERNITY, AND RELIGIOUS CHANGE Sumanto Al Qurtuby University of Notre Dame’s Kroc Institute for International Peace Studies Abstract Southeast Asia or Southeastern Asia, with more than six hundred million pop- ulations, is home to millions of Buddhists, Muslims, Confucians, Protestants, Catholics, and now Pentecostals, as well as many followers of local religions and spiritual beliefs. Notwithstanding its great historical, political, cultural legacies, however, the region has long been neglected as a site for religious studies in the Western academia. Aiming at filling the gap in Asian and religious studies as well as exploring the richness of Southeast Asian cultures, this article discusses the dynamics, diversity, and complexity of Southeast Asian societies in their re- sponse to the region’s richly political, cultural, and religious traditions spanning from pre-modern era to modern one. The article also examines the “integrative revolutions” that shaped and reshaped warfare, state organization and econom- ics of Southeast Asia, particularly in the pre-European colonial era. In addition, the work discusses the wave of Islamization, particularly since the nineteenth century, as well as the upsurge of religious resurgence that shift the nature of religiosity and the formation of religious groupings in the area. The advent of Islam, with some interventions of political regimes, had been an important cause for the decline of Hindu-Buddhist traditions in some areas of Southeast Asia, especially Indonesia, the coming of Pentecostalism has challenged the well-estab- lished mainstream Protestantism and Catholicism, especially in Indonesia and the Philippines.
    [Show full text]
  • Masked Panji Plays in Nineteenth-Century Java the Story of Kuda Narawangsa
    PB Wacana Vol. 21 No. 1 (2020) Clara Brakel-PapenhuyzenWacana Vol., Masked 21 No. Panji 1 (2020): plays in 1-27 nineteenth-century Java 1 Masked Panji plays in nineteenth-century Java The story of Kuda Narawangsa Clara Brakel-Papenhuyzen ABSTRACT This article discusses the Javanese Panji-story Kuda Narawangsa, which I first watched as a masked performance in a village south of Yogyakarta in 1977. The play featured Galuh Candra Kirana, spouse of Prince Panji of Jenggala, in the masculine form of “Kuda Narawangsa”. Historical information on this play in archival manuscript sources, found mainly in the collections of Leiden University Libraries, proves that it was well-known in Java during the nineteenth century. In this article, descriptions of performances in manuscripts or printed publications are combined with historical play-scripts (pakem) from Surakarta and Yogyakarta, which have not been investigated so far. Special attention is paid to the script of a masked performance of the Kuda Narawangsa story in a manuscript from the Mangkunegaran palace, investigating what this historical pakem can tell us about the meaning and context of a masked performance of this story in nineteenth century Java. A story which according to recent publications remains relevant in Indonesian society to this day.1 KEYWORDS Javanese Panji stories; Kuda Narawangsa; Javanese masked drama (topeng dhalang); Javanese play-scripts (pakem). 1 See among others, Dwi Yulianti 2017. Clara Brakel-Papenhuyzen has lectured at Monash University, Melbourne, Australia and at Leiden University (PhD 1988). Her scholarly research on languages, cultures, and performing arts of South and Southeast Asia was always combined with practice of dance, theatre, and music.
    [Show full text]
  • Birds, Bards, Buffoons and Brahmans
    Archipel Études interdisciplinaires sur le monde insulindien 88 | 2014 Varia Birds, Bards, Buffoons and Brahmans : (Re-)Tracing the Indic Roots of some Ancient and Modern Performing Characters from Java and Bali Oiseaux, bardes, bouffons et brahmanes : en retraçant les racines indiennes de certains personnages de spectacle anciens et modernes de Java et de Bali Andrea Acri Electronic version URL: https://journals.openedition.org/archipel/555 DOI: 10.4000/archipel.555 ISSN: 2104-3655 Publisher Association Archipel Printed version Date of publication: 10 October 2014 Number of pages: 13-70 ISBN: 978-2-910513-71-9 ISSN: 0044-8613 Electronic reference Andrea Acri , “Birds, Bards, Buffoons and Brahmans : (Re-)Tracing the Indic Roots of some Ancient and Modern Performing Characters from Java and Bali ”, Archipel [Online], 88 | 2014, Online since 10 September 2017, connection on 27 August 2021. URL: http://journals.openedition.org/archipel/555 ; DOI: https://doi.org/10.4000/archipel.555 Association Archipel VARIA ANDREA ACRI 1 Birds, Bards, Buffoons and Brahmans: (Re-)Tracing the Indic Roots of some Ancient and Modern Performing Characters from Java and Bali 2 Introduction12 On the basis of evidence gathered from Old Javanese textual sources—most notably the 9th-century Old Javanese Rāmāyaṇa kakavin (RK) and the early 13th-century Sumanasāntaka3—and Central Javanese temple reliefs, I have elsewhere proposed to identify some figures of itinerant ascetics-cum-performers (e.g. thevidu s, Old Jav./Skt. vidu)4 as localised counterparts of Indic prototypes, namely low-status, 1. Institute of Southeast Asian Studies, Nalanda-Sriwijaya Centre, Singapore. 2. (1) The spelling of Old Javanese words follows the system used in Acri 2011b, discussed in Acri and Griffiths 2014 (e.g.
    [Show full text]
  • Aspek Fiqih Perempuan Dalam Serat Centhini; Tinjauan Feminisme
    ASPEK FIQIH PEREMPUAN DALAM SERAT CENTHINI; TINJAUAN FEMINISME S K R I P S I Diajukan Untuk Memenuhi Tugas Dan Melengkapi Syarat Guna Memperoleh Gelar Sarjana Program Strata 1 (S.1) Dalam Ilmu Syari’ah Oleh : ZAKI MUBAROK NIM : 2102181 JURUSAN AL-AHWAL AL-SYAKHSIYAH FAKULTAS SYARI’AH INSTITUT AGAMA ISLAM NEGERI WALISONGO SEMARANG 2009 Drs. H. Abu Hafsin, MA, Ph.D Dosen Fakultas Syari’ah IAIN Walisongo Semarang A. Arief Junaidi M.Ag Dosen Fakultas Syari’ah IAIN Walisongo Semarang Nota Pembimbing Semarang, 30 Desember 2008 Lamp : 4 (Empat) Eksemplar Kepada : Hal : Naskah Skripsi Yth. Dekan Fakultas Syari’ah a.n. sdr. Zaki Mubarok IAIN Walisongo Di Semarang Assalamu’alaikum Wr. Wb. Setelah saya mengadakan koreksi dan perbaikan seperlunya maka bersama ini saya kirimkan naskah skripsi saudara: Nama : ZAKI MUBAROK NIM : 2102181 Jurusan : Ahwal al-Syakhsiyah Judul Skripsi : Aspek Fiqih Perempan dalam Serat Centhini; Tinjauan Feminisme Dengan ini saya mohon kiranya skripsi sauadara tersebut segera dimunaqasahkan. Atas perhatiannya saya ucapkan terima kasih. Wassalamu’alaikum Wr. Wb. Pembimbing I Pembimbing II Drs. H. Abu Hafsin, MA Ph.D A. Arif Junaidi M. Ag NIP. 150 238 492 NIP. 150 276 119 DEPARTEMEN AGAMA INSTITUT AGAMA ISLAM NEGERI WALISONGO FAKULTAS SYARI'AH Jl. Prof. Dr. Hamka Km. 02 Telp. (024) 7601291 Semarang 50185 PENGESAHAN Skripsi Saudara : Zaki Mubarok NIM : 2102181 Judul : Aspek Fiqih Perempuan dalam Serat Centhini; Tinjauan Feminisme Telah dimunaqasahkan oleh Dewan Penguji Fakultas Syari’ah Institut Agama Islam Negeri Walisongo Semarang, dan dinyatakan lulus dengan predikat cumlaude / baik / cukup , pada tanggal : 14 Januari 2009 Dan dapat diterima sebagai kelengkapan ujian akhir dalam rangka menyelesaikan studi Program Sarjana Strata 1 (S.1) tahun akademik 2008/2009 guna memperoleh gelar sarjana dalam Ilmu Syari’ah.
    [Show full text]
  • T. Behrend the Writings of KPH Suryanagara; Shifting Paradigms in Nineteenth-Century Javanese Thought and Letters In
    T. Behrend The writings of K.P.H. Suryanagara; Shifting paradigms in nineteenth-century Javanese thought and letters In: Bijdragen tot de Taal-, Land- en Volkenkunde, Encompassing knowledgeIndigenous encyclopedias from ninth-century Java to twentieth-century Riau 155 (1999), no: 3, Leiden, 388- 415 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com10/02/2021 07:32:55AM via free access T.E. BEHREND The Writings of K.P.H. Suryanagara Shifting Paradigms in Nineteenth-Century Javanese Thought and Letters Introduction I have elsewhere on several occasions lamented the still limited success of the scholarly project in producing a detailed history of Javanese literature, one that even begins to look away from Surakarta and pay proper attention to all regions and eras.1 The same may be said, though much more emphatically, for Javanese intellectual history. Apart from the very interesting - though still somewhat inchoate - discourse on historiography (much of which has restricted itself to external issues of referentiality and reliability) we have very little in the way of a diachronic understanding of the development of Javanese ideas and science over the period for which we have good docu- mentary evidence.2 In order to encourage the articulation of a history of Javanese ideas, and at the same time fill a tiny part of the gaping void in Javanese literary histo- ry, in this artiele I will introducé a particularly significant Javanese writér of the mid nineteenth century, give an overview of his literary production, then look at his work specifically in terms of its organizational and intellectual underpinnings.
    [Show full text]
  • Kajian Stilistika ”Teks Seksual Dalam Serat Centhini” Karya Pakubuwana V
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Sebelas Maret Institutional Repository KAJIAN STILISTIKA ”TEKS SEKSUAL DALAM SERAT CENTHINI” KARYA PAKUBUWANA V TESIS Untuk Memenuhi Sebagian Persyaratan Mencapai Derajat Magister Program Studi Linguistik Minat Utama Linguistik Deskriptif Oleh : NURNANINGSIH S110908010 PROGRAM STUDI LINGUISTIK PROGRAM PASCASARJANA UNIVERSITAS SEBELAS MARET SURAKARTA 2010 KAJIAN STILISTIKA ”TEKS SEKSUAL DALAM SERAT CENTHINI” KARYA PAKUBUWANA V Disusun oleh Nurnaningsih S110908010 Telah Disetujui oleh Tim Pembimbing Dewan Pembimbing Nama Tanda Tangan Tanggal Jabatan Pembimbing I Prof. Dr. H.D. Edi Subroto ……………….. …………. Pembimbing II Prof. Dr. H. Soediro Satoto ……………….. …………. Mengetahui Ketua Program Studi Linguistik Prof. Drs. M.R. Nababan, M. Ed., M.A., Ph.D. NIP. 196303281992011001 KAJIAN STILISTIKA ”TEKS SEKSUAL DALAM SERAT CENTHINI” KARYA PAKUBUWANA V Disusun oleh Nurnaningsih S110908010 Telah Disetujui oleh Tim Penguji Jabatan Nama Tanda Tangan Tanggal Ketua Prof. Drs. M.R. Nababan, M. Ed., M.A., Ph.D. ………....... ………. Sekretaris Dr. Tri Wiratno, M.A. ………....... ………. Penguji I Prof. Dr. H.D. Edi Subroto ………....... ………. Penguji II Prof. Dr. H. Soediro Satoto ………....... ………. Mengetahui Ketua Program Prof. Drs. M.R. Nababan, M. Ed., M.A., Ph.D. ………. ………. Studi Linguistik NIP. 196303281992011001 Direktur Program Prof. Drs. Suranto, M.Sc., Ph.D. ……..... ............. Pascasarjana NIP. 195708201985031004 PERNYATAAN Yang bertanda tangan di bawah ini, saya Nama : Nurnaningsih NIM : S110908010 Menyatakan dengan sesungguhnya bahwa tesis berjudul Kajian Stilistika “Teks Seksual Dalam Serat Centhini” Karya Pakubuwana V adalah betul-betul karya saya sendiri. Hal-hal yang bukan karya saya dalam tesis tersebut diberi tanda citasi dan ditunjukkan dalam daftar pustaka. Apabila di kemudian hari terbukti tesis saya ini tidak benar, maka saya bersedia menerima sanksi akademik berupa pencabutan tesis dan gelar yang saya peroleh dari tesis tersebut.
    [Show full text]
  • Moral Philosophy in Serat Centhini: Its Contribution
    ISSN: 2186-8492, ISSN: 2186-8484 Print ASIAN JOURNAL OF SOCIAL SCIENCES & HUMANITIES Vol. 2 No. 4 November 2013 MORAL PHILOSOPHY IN SERAT CENTHINI : ITS CONTRIBUTION FOR CHARACTER EDUCATION IN INDONESIA Sutrisna Wibawa Yogyakarta State University, INDONESIA. [email protected] , [email protected] ABSTRACT This research is related to the study of moral values and its contribution to the education of character. The purpose of research is: a) to conduct a critical analysis of the moral teachings of the Serat Centhini through the figure of Seh Amongraga, and b) to find its contribution to the moral teachings found in Serat Centhini through Seh Amongraga figure for character education.This study uses qualitative methods. The primary source is the Serat Centhini text, while secondary sources are literature and research results which discussed Serat Centhini. Research plan is to follow the steps of data collection, data reduction, data classification, data display, and conclusion. The analysis of the data uses two basic methods, which are methods of hermeneutics and heuristics. This study the first result is the moral values of Seh Amongraga in Serat Centhini, consisting of rights and obligations, justice, responsibility, conscience, honesty, moral courage, humility, and loyalty are good guides for human behavior. Moral values can be used as a reference norm for a person or a group of people to determine whether the attitudes and actions are good or not. Second, the contribution of moral philosophy in Serat Centhini can enrich the character-forming values in the education of character in Indonesia. Two moral consciences and the modesty can be used as supplementary material forming of the character values, complementing the existing ones.
    [Show full text]
  • Entering the Dharmadhatu : a Study of the Gandavyuha Reliefs of Borobudur / by Jan Fontein
    Entering the Dharmadhātu Studies in Asian Art and Archaeology Continuation of Studies in South Asian Culture Edited by Marijke J. Klokke VOLUME XXVI The titles published in this series are listed at www.brill.nl/saaa Entering the Dharmadhātu A Study of the Gandavyūha Reliefs of Borobudur By Jan Fontein LEIDEN • BOSTON 2012 Cover illustration: Sudhana enters the kūtāgāra (third gallery, main wall). See also p. 72 and Fig. 19 in this volume. This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Fontein, Jan. Entering the Dharmadhatu : a study of the Gandavyuha reliefs of Borobudur / by Jan Fontein. p. cm. — (Studies in Asian art and archaeology ; v. 26) Includes bibliographical references and index. ISBN 978-90-04-21122-3 (hardback : alk. paper) 1. Buddhist relief (Sculpture—Indonesia—Magelang—Themes, motives. 2. Bas-relief— Indonesia—Magelang—Themes, motives. 3. Borobudur (Temple : Magelang, Indonesia) 4. Tripitaka. Sutrapitaka. Avatamsakasutra. Gandavyuha. I. Title. II. Series: Studies in Asian art and archaeology ; v. 26. NB1280.F66 2012 730.9598’26—dc23 2011046581 ISSN 1380-782X ISBN 978 90 04 21122 3 (hardback) ISBN 978 90 04 22348 6 (e-book) Copyright 2012 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA.
    [Show full text]
  • The Trace of Yasadipura Ii: a Surakarta’S Poet, the Devotee of Five King
    THE TRACE OF YASADIPURA II: A SURAKARTA’S POET, THE DEVOTEE OF FIVE KING Venny Indria Ekowati A Master Student of National University of Malaysia ABSTRACT Yasadipura II (YS II) is one of Surakarta’s poets who became a servant to five kings, namely Paku Buwana (PB) III, IV, V, VI, and VII. During his life of becoming the palace’s poet, YS II had produced literary works that became an integral part of the Renaissance period of Javanese literature. In addition to the works of adaptation and translation, YS II also wrote some original works completed alone or together with his father. YS II was known as a vocal and critical poet in addressing the running of the crippled government. In addition, YS II also wrote extensively about the moral crisis occurred in Surakarta during his lifetime. Although his works are monumental, yet the biography of YS II is not widely known. This is caused by the lack of obtainable data to construct his complete biography. Various reasons are given related to the lack of data about the life and works of YS II. Therefore, this paper tries to reveal in more depth about the figure of YS II, his biography, education, career, and works. A. Introduction The Javanese traditional wisdom is recorded in many works of poets of the past. Certain names such as Ranggawarsita, Mangkunegara IV, Yasadipura I (YS I), YS II, IV Buwana Nails, Nails Buwana V etc. have often been heard as poets who produced a master piece in Javanese literature. Those poets mentioned above lived in one period, namely the period of Surakarta.
    [Show full text]
  • A Javanese Folk Theology of Sexual Violence
    A Javanese Folk Theology of Sexual Violence By Ajeng Chrissaningrum A Thesis submitted to the Faculty of Wycliffe College and the Theology Department of the Toronto School of Theology In partial fulfilment of the requirements for the degree of Master of Theology Awarded by Wycliffe College and the University of Toronto © Copyright by Ajeng Chrissaningrum 2017 A Javanese Folk Theology of Sexual Violence Ajeng Chrissaningrum Master of Theology Wycliffe College and the University of Toronto 2017 Abstract Pagan religious rites that include sexual violence should be addressed with a Christian theology of sexual violence that considers spiritual reality and a Christian narrative of sexuality. This thesis proposes a theology of sexual violence based on Christian encounters with Javanese folk religion that assume experiences with the spirit world. It systematises the theological thoughts on human being of two Javanese Christian leaders: Paulus Tosari and Daud Tony; extrapolates the systematised thoughts into the field of sexual violence; and compares it with a theology of sexuality from the Western Church, Theology of the Body. The thesis argues that sexual violence begins with the perversion of the sexual narrative in the human lower soul by the spirit world and consequently affects the body: sexuality is then perceived as a means to salvation rather than an analogy to salvation. Its remedy is the divine will revealed in the Word – the true narrative – in the human heart. ii Acknowledgements Most importantly, I thank my God who called me to such an adventurous theological exploration in this thesis that has led me to know Him more. I also thank Him for seeing me through and providing wonderful people along the journey, to whom I would now like to express my gratitude.
    [Show full text]
  • Oriana Filiaci ABSTRACT
    ABSTRACT Mysticism plays a significant role within the tradition of Javanese gamelan. This work focuses specifically on central Java, and the questions it posits and attempts to answer are: How does MYSTICAL PRACTICE AND MUSICIANSHIP mysticism manifest itself in Javanese gamelan traditions? How has IN CENTRAL JAVA this changed? And, how does mysticism survive within the context of music and performance today? Ethnomusicological and ethnographic Oriana Filiaci methodologies were utilized in the composition of this paper, relying on academic research done by past scholars as well as primary sources. Master’s of Asian Studies School of Pacific and Asian Studies Dialogues, interviews, and participation in various performing University of Hawai‘i at Mānoa gamelan groups both in the United States and Indonesia have further informed the scope of this work. Most recently, those groups have been Kyai Gandrung based at the University of Hawai‘i at Mānoa and Sumunar based in St. Paul, Minnesota while at a performance exchange trip in Surakarta, Java. Introduction archipelago, is composed of many different regions, each with its unique history and provincial dialect. Indonesia is home to Mysticism is an inherent part of Javanese culture, a multitude of religious, cultural, and ethnic traditions. including within the tradition of gamelan music. Gamelan can Javanese comprise the largest ethnic group in the country. refer to the instruments that comprise an ensemble as well as Moreover, Javanese culture permeates the broader cultural the music and tradition itself. It encompasses metallophones sphere of Indonesia as nation-state. and gongs, the ideal material being bronze, with the addition of wooden percussion, stringed instruments, and vocals.
    [Show full text]
  • Education in Ancient Indonesia Culture (700-1700)
    HISTORIA: International Journal of History Education, Vol. XI, No. 1 (June 2010) EDUCATION IN ANCIENT INDONESIA CULTURE (700-1700) Aminuddin Kasidi 1 ABSTRACT Within 1359-1364, Hayam Wuruk did a quest monitoring Majapahit, either to the east side, or the west side. From the many objects he visited, in addition to visiting authorities and local villagers, he also visited religious sacred places. Prapanca, who worked as Dharmadyaksa ring Kasogatan was one of the higher authorities in the kingdom who followed him (Pigeaude, 1963, IV, 150-153). The king’s quest was also followed by many authorities, and they were certainly intellectual prominent figures in their era. The position of saptopapati, for instance, was occupied by those who were entitled to as pangei or sanget. The term was derived from the root words of (V pgat) meaning: putus (Jw) mastery (Van Naerssen, 1933: 239-258). Furthermore, the terms of pgat is also defined by Van Nseassen as notable (Naerssen, 1933: 239-258). Within various epigraphs, authority titled with pamget or samget was under the third position of kingdom higher authority: rakryan katrini, namely rakrayan kartini (three higher authority), rakrayan mamantri I Hino, Rakryan I halu, Rakryan I Siikan. Within Nagarakratagama, pupuh 68, the second syair noted :” … wanten bodda Mahayana pgat/rin tantra yogiswara … was an expert (Jw. Mumpuni) of Buddha mahyana’s lesson on Tantra and Yoga …” (Pigeadu, 1963: 52). The terms refer to educated people who have comprehensive and mastery knowledge, so that they can take a decision based on their expertise independently, either in the field of science or governmental problems.
    [Show full text]