Humaniora, Vol. 18, No. 3 Oktober 2006: 226 −235 HUMANIORA

VOLUME 18 No. 3 Oktober 2006 Halaman 226 − 235

MOSLEM IN THE PLURALISM AND THE ART PERFORMANCE

Sunaryadi Maharsiwara*

ABSTRAK Pluralisme budaya Jawa yang terjadi karena interaksi dengan budaya lain menjadikan budaya Jawa kaya makna. Perpaduan dua unsur budaya yang berlainan mampu membentuk nilai baru dalam format yang harmonis. Konsep kewalian, jalan mistik, dan konsep kesempurnaan hidup di dalam bahkan diterapkan dalam formulasi kultus yang menjadi model konsepsi Jawa mengenai berbagai aturan, baik sosial maupun ritual, sehingga terjalin saling ketergantungan antara ajaran Islam dan masyarakat yang masih terikat tradisi dan norma . Ajaran Islam itu dipahami dan dikembangkan dengan kaca mata Jawa, diolah menjadi bentuk budaya Kejawen yang berbeda dengan aslinya, dan yang mudah diterima masyarakat. Dunia seni pertunjukan pun dapat dinyatakan telah terpengaruh oleh subkultur budaya Islam-Jawa. Paling tidak, kesan seperti itu dapat dilihat di dalam pergelaran , beberapa tarian ritual, ataupun Tari Golek Menak yang ada di Kraton .

Kata KunciKunci: Islam, kontak budaya, falsafah Jawa, seni pertunjukan

INTRODUCTION and the music players were unaware about Far before the arrival of Moslem, arts. or the had already believed in When the was spreading the spirit of the ancestors, the spirit of plants, through out the Indonesian archipelago, the pre- animals, things, or even in the human body itself. Hinduism belief did not find any problems Things, plants or animals were considered having because there were many similarities between a mystical power or possessing a spirit, whether them, for example Hinduism also had various bad or good one. Therefore, a good relationship ceremonies for prosperity. If pre-Hinduism between human, animal and plants occurred. believes in the spirit of ancestors and mystical All of those beliefs influenced human power. Hinduism also believes that if they get behavior especially on how human solves their themselves closer to the Gods they will achieve life problems. Disasters, epidemic diseases cosmos harmony. Hinduism also knows some always are related with the anger of the spirit fertilities ritual, believes in the eternal spirit of the or the unbalanced power in the nature. The ancestor (through the understanding of moksa), unbalance power of nature will end if human in the circle of suffering (samsara), and in the tries to get closer to the spirits or those various law of karma. powers by giving an offering (sesaji) or holding In conjunction with that, in , it is a ceremony. Some of the ceremony, which is believed that there are four kasunyatan (truths). held to gain the mystical power, is held with The four truths are dukha (suffering), samudata music and dances. At that time, the dancers (the cause of suffering), nirodha (the elimination

* Staf Pengajar Fakultas Seni Pertunjukan, Institut Seni Indonesia, Yogyakarta

226 Sunaryadi M, Moslem in the Javanese Culture Pluralism and The Palace Art Performance of the passion), and marga or the way to go to Islam in the society, so the society were easier Nirvana (Jamil, 2000:122). It means, in several to accept it. Walisongo were tolerant, open- aspects, Hindu and Buddha’s thoughts are minded manut ilining banyu in facing a different growing along with the genuine of the point of view related to the tradition and local Indonesian’s original religious inheritance, so the culture. They keep the Javanese culture alive, process of the cultural acculturation between pre- but by giving Islamic atmosphere like the Hinduism, Hindu and Buddha culture occurred changing of sesaji ceremony (to worship the spirit in an easier way. In the development of Islam, and soul or the Gods) into kenduri or . the belief of Hindu, Buddha, or animism and By giving the kenduri to neighbors, good dynamism were interacted with the Islamic belief. relationship will be created which is appropriate There are two major problems which have with Islamic teaching. In the past time, Sunan to be remembered when dealing with the arrival Kalijaga suggested changing the sesaji into the process of Islamic influences in . Firstly, the slametan followed by the kalimah thoyibah. existence of the Hindu and Budha religions and was very famous in using the old beliefs, which had already deeply rooted methods that were not against the existing and developed earlier, before the arrival of Islam. culture. In fact, he colored it with Islamic teaching. When Hindu and Buddha were starting to Walisongo also did the religious proselytizing develop, Javanese culture was not drawn out into through the art and cultural approach. the Hinduism and Buddhism. But these two (Raden Paku) created tembang Asmaradana cultures could be adapted into Javanese culture and Pocung. He also taught religion to children so the name of Hindu-Javanese culture through games. Sunan Kalijaga created appeared. This happened because Hindu and tembang Dandanggula, some characters in Budha value which is a mystical religious is in wayang with Islamic breath, and also some accordance with the pre-Hindu’s culture which leather puppet equipments such as kelir (as the was animistic and dynamistic. If Hindus and symbol of the universe), debog (the symbol of Buddhists sided with the elite of the Court, then the earth), blencong (the symbol of the sun), and the original belief animism was more acceptable as the puppeteer (the creature). in the Javanese (common) society. Although the In the mean time, (the son three of them had different understanding, they of ) also created tembang called were concentrated in one purpose. All of them Durma. created the tembang were deeply related with mystical atmosphere, Maskumambang and Mijil and also created the tried to find sangkan paraning dumadi (the Islamic folktales. Sunan Drajad had a social source beginning), and also hoped for awareness. He helped the orphanage and sick manunggaling kawula gusti (united with God). people and created the tembang called Pangkur. Secondly, the exact time of the arrival of While, Sunan Muria created tembang Sinom, Islam in Java is still a contradictory issue. Kinanti, and tried to keep the existence of However, the intensification of the process of as the people’s enjoying entertainment, and also Islamization in a large scale occurred between presented the Javanese gamelan orchestra XV and XVI century with the mark of the falling which contained the Islamic teaching. Sunan of the empire of (1478), which was Gunungjati (Syarif Hidayatullah) or Fatahilah or Hindu-Java, and the emergence of the Demak Faletehan, was meritorious in giving Islamic kingdom as the first Javanese Islamic empire. breath in praises, dzikir, and prayer (Partokusmo, Islam which reached the Java Island at that time 1995:291-294). Walisongo also changed some was the mystical Islam. stories in wayang which contained Islamic The similar understanding of the Javanese messages such as Dewa Ruci, Jimat kalima- belief about mystic had lightened the task of the sada, Jaya Pusaka, Begawan Ciptoning, Petruk mubalig who were called Walisongo in spreading dadi Ratu, Pandu Pragolo, Mbarang

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Jantur, Bale Sigolo-golo, Wahyu Widayat and The Islam Javanization means the inter- Kresna Gugah (Ririn, et. al, 2000:157-158). nalization of the Islamic value into the Javanese In the economic field, Sunan Kalijaga culture. The symbols of Islam was entered into donated his work in agriculture through the the Javanese culture, although the name and philosophy of the plow and the hoe. In the the Javanese terms were still be used. scripture of Cupu Manik Astagina, the plow and However, the value was the Islamic values. The the hoe consist of many parts. The pegangan acculturation and the sinkritisasi were occurred part means that to reach the goal, a person between the tradition and the local belief by the must have a guide. Pancatan, after the person teaching and the Moslem culture. Therefore, has a guide then he must do it without delay it. many Javanese rituals that had been Islamize Tanding, means before doing, it is necessary were appeared, such as the ceremony of to compare, or to observe which one is better Surtanah, nelung ndina, mitung ndina, matang to do. Singkal (metu saka ing akal) means after puluh dina, nyatus, mendhak, nyewu, and etc. thinking and observing, the idea or the strategy Here, we see that there was some effort to will appear to reach the success. Kejen accommodate the Moslem values with the local (kasawijen), the unity between power and culture. Islam which entered Indonesia is Islam thought. Olang-aling, after a person reaches which had been united with the mystic of Persia the unity of the power and thought, no obstacle and . The mystical world and the Javanese would appear. Racuk (ngarah in cucuk), the philosophy is a red thread which makes the desire that we want to reach will be in our hands entering of the Islamic culture into the Javanese if we do it appropriately with the guidance of people life day easier. The Javanese historio- the religion. This philosophy had become the graphy assumed that all events have mystical media of the religious proselytizing and the and religious caused. Therefore, religion is the education about philosophy of life in the society. basis of the political power and the legitimating The system of the Pondok of kraton (the Royal Palace). which is the transplantation of the pre-Islamic culture was held by adopting the education in FROM THE POWER TO THE KEJAWEN the convent which is taught by the monk and CULTURE VALUE the priest. This pesantren is the modification The arrival of Islam to the Java hinterland of the Institute of the Hindu Education, Mandala. had made the Javanese palace culture, which Many technical related to the Hindu and Buddha oriented in the political value, must faced the rituals, are still used, like the term sembahyang Islamic culture, which focused on the syari’at. which is used to say Shalat. For the house of Because of that difference, the strained worship, the word langgar is used which is situation which can caused an open conflict, almost similar with the term sanggar, the place might appear in any time. This case can be of worship. The students are called , from seen in the Mataram hinterland era that was the word shastri. In the Indian language, shastri governed by Panembahan Senopati. Mataram means people who learn holy books. was the representation of the Javanese The spreading of Islam in Java was hinterland society which had an agricultural penetrated through the Cultural Javanese culture root. In the cultural context, agriculture Islamization and Islam Javanization in the other societies are relatively static and consider side. Cultural Islamization is an effort to make power as the central theme in their life. In the the Javanese culture looks Islamic whether political dimension, all aspects outside politic formal or substantial, by the using of the Islamic seemed become a tool of power. The same terms and names, taking the Islamic characters with the acculturation process between Java- to the old stories, and also the practice of the Hindu-Budha with Islam. The different concept Islamic law and norms in all of aspects of life. of Mataram and the Islam society in the costal

228 Sunaryadi M, Moslem in the Javanese Culture Pluralism and The Palace Art Performance area, who are relatively dynamic, had caused Sayidin Panatagama Kalifatulah Ingkang the conflict in the coastal area. Jumeneng kaping …”. The title of is a great Sultan Agung, Panembahan Senopati act; he acts as ngarsodalem, or stand in front, successor realized that this condition would from sampeyandalem (your feet). These two weaken the Mataram Empire. Therefore he words mean that in life, a person has to step tried to create a cultural strategy in order to forward. Ingkang sinuwun or the one who is maintain the power and tried to adopt the expected is kanjeng Sultan (a will to enforce Coastal Islamic culture to be synthesized with justice), Hamengku Buwana means the one who the hinterland Javanese society culture. protects the world (syahadat/syahid) for all Many coastal Islamic cultural symbols and mankind so the unity between kawula and God idioms had been synthesized with the achieved. hinterland Hindu-Budha Javanese culture to The Javanese teaching manunggaling bridge the differences between them. When kawula-Gusti is the tasawuf (mystical) Islamic Hindu religion entered the land of Java and was Kejawen teaching that had developed in the XVII accepted by the Javanese, the Hindu-Javanese and XVIII century, and become the politic system culture was born because of the acculturation of the Mataram Islam Empire. Manunggaling- of the two cultures. The mixture of Javanese kawula-Gusti has a sure meaning in the form of and Islam culture was also born after the power manunggalnya citizen with their king. On the of Islam in the coastal area, which was other side, the King and the citizen get the represented by The Giri’s area, was beaten by idealization from jumbuhing kawula (citizen) and the Mataram Empire. This culture is called the gustinya (king). The core of the teaching is the Islamic-Kejawen culture. understanding about unity and also the In that transformation process, the cultural understanding of balance. The balance of the strategy which was done by the ruler of the external and internal faith, dedication, knowledge, empire in relation with Islam could only be morals, capability and performance. This balance understood from the authority mythation can be achieved by self awareness way (mawas method (von Heine-Geldern, 1956:14-18). It diri). By this concept, the King as the can be seen by the use of the words representation of God in the world is the chosen “kalifatullah sayidin panatagama” as the title of one who is born to rule the world. This is where, the Mataram Empire ruler. This title legalized a the descendant factor become very important, king to have worldly power and also have so the understanding of wahyu and ramalan is position as the religion leader. It means the ruler often to be a way out to strengthen the legality of must have responsibility feeling to protect and the king. In the genealogic element it is worship religion. considered unconvinced. There is a similarity concept between the The term wahyu is adopted from the Arabic Hindu-Budha and Islamic era. In the era of wahy, which is symbolized as the bright light from Hindu-Budha, the legitimation of the king was an angel who carries the God’s Commandment legalized by the understanding that the King to point someone as His representation. The was as titisan (incarnation) of God through the receiver is believed to be the one who can bring God-King point of view. In the Islamic era, the the prosperity to the world, because he is form ruler (the King), tried to seek the legality which of kalifatullah. Wahyu is also has the relation with had the same position as the King-God, by takdir (destiny) because it cannot be achieved installing himself as kalifatullah (the represen- without the God’s will. tation of God). The King of Jogja was titled Sultan Sultan Agung was known as an obedient which means ‘Ngarsodalem Sampeyandalem Moslem, so in Babad Raja Pinandita, he was Ingkang Sinuwun Kanjeng Sultan Hamengku written as an Amirulmukminin, kalifah suci (holy Buwana, Senopati Ing Ngalaga Ngadurachman person). However, he preferred to be called a

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Javanese person who had Javanese personality The architecture arrangement of the Royal and culture. To support his desire he created a Palace (Kraton Yogyakarta) built by Sultan Javanese by synchro-nizing the Hamengku Buwana I is a miniature model of calculation of the year of Hijriyah with Kejawen. Java variant from Sufi theory on the description He changed the year of Saka, which based on of cosmos structure, about human character, the sun rotation, into the year of the Javanese their relationship with God, the history of Sultan Agungan, which is appropriate with the existence, and the final destiny. Here, the year of Hijriyah based on the moon rotation. symbolism and the royal palace architecture This Javanese calendar has its own calculation represent the structure of Islamic cosmos, the which consists of: days, pasaran, mangsa, relationship among and syari’ah, the wuku, paringkelan, years, and windu. introspective formulation and cosmology of The Javanese Islam or Kejawen is truly a mystical way. All the theories are explained unique phenomenon. It not only can maintain through the symbolism of human body that the pre-Islamic cultural aspect and religion, but reflects on the philosophy of Krapyak building also because applying the concepts of existences locates in south side of royal guardianship, mystical way, and the perfection palace, until Tugu, on north side. human way concept that planted in the cult of If it is read from south to north, the royal the kraton. The cult of the Court is the effort to palace (Kraton Yogyakarta) has the meaning unite many of the variant Islamic traditions that which represents the human journey since they different each other and by planting dependence were in the barzah (period between death and between the teaching, rituals, and social. judgment), where the soul lies down, then form Therefore the Javanese Islam is not merely a into sperm, embryo, and become adult, along rejoinder of the Middle-east Islam or Southern with the worldly obstacles that must be faced Asia Islam, but it is the illustration of intellectual to attain the happiness. If it is read from north and spiritual tradition from the world of Moslem to south, the royal palace represents the which is dynamic and creative. We can say symbolism of human journey to the end (death) that the Javanese Islam is the Islamic teaching to attain the eternal life that is to unite with God, which is understood and developed in the in Javanese culture known as manunggaling Javanese tradition framework. kawula lan Gusti. The royal palace is the center of the kingdom administration on that focuses THE INFLUENCE OF ISLAM ON THE on loyalty and obligation concept, has the same COURT ART PERFOMANCES meaning with act of devotion to God. The yard According to Soemarsaid Moertono, the and the center area of the royal palace theory of Javanese kingdom is based on “cult symbolize the steps to heaven and reach the of glory” that leads to the similarity of kingdom God totality. theory with the status of guardian and sufi The concept of manunggaling kawula Gusti doctrine about mystical unation. Officially, the is clarified by the presence of Tugu Golong- Javanese kingdoms embrace Islam, although Giling located in north of the royal palace, which the influence of Hindu-Java tradition emerges the top that has round shape, similar with nasi more in the daily life. King has great mystical golong, supported by cone building that has power so he could marry to Ratu Kidul, the cylinder shape (gilig). There are two meanings mystical spirit ruler of South Ocean that has in these comprehensions, kawula has a important figure in Java religion. Ratu Kidul meaning of people and Gusti as a king, on the becomes the focus of Java kingdom ritual to other hand, kawula can be interpreted as a king keep the cosmos balance; because the and Gusti as God. The balance between human unbalance between the cosmos will bring relationship, king (leader), and God becomes destruction to the country. the ideal of Javanese life.

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In the religious concept and Javanese of Syiwa’s sakti, so it existences could not be kingdom philosophy, palace is a micro cosmos separated with the king. of the universe. The balance between macro As we know that the concept of gods-king cosmos (jagat gedhe) and micro cosmos (jagat (dewa-raja) comes from Hindu era and still cilik) depends on the human success in admitted at the Islamic era in the understanding creating life harmony, by following the existence of kalifatullah or Allah representative. In Serat symbols. In this concept, the main duty of a Wulangreh is stated that Ratu kinarya wakil king is to maintain harmony preservation Agung (Allah representative). But one between kingdom and universe. Therefore the thing must be remembered that the structure of pattern building of Kraton arranged understanding of the king’s position and authority based on the concept of harmony similar to (leader) will be useful for the people and bring political theory of South East Asia kingdom in prosperity if it is completed by the awareness general. The building is built using macapat that a leader has to ambeg adil paramarta, concept that has center pattern, which is berbudi bawa laksana, and wicaksana, the flanked two in front, back, or right, left meaning is that an authority need to be based according to the wind direction, appropriated by justness, wisdom, and kindness. This with Islamic values. comprehension of leadership concept is The royal palace also becomes the center usually forgotten this day, so the authority that of Classic Java culture, the dances, leather used is an unlimited authority. puppet show, gamelan, and various religious dance, which is performed in rituals in Islamic celebration days. The prince front of Sultan becomes the symbol of human of Mangkubumi (HB I) as the founder of Kraton relationship with God, in the same manner of Yogyakarta was mumpuni (skillful) person in the Javanese people life purpose to attain the every aspect. In art performances, Sultan ideal of manunggaling kawula-Gusti, as it is Hamengku Buwana I created various dances explained above. The ideal of the unity between such as Beksan Lawung, Beksan Guntur ke-aku-an (human) with the God. Through that Segara, Beksan Sekar Medura, Wayang unity, people (Javanese) are able to attain Wong, Beksan Tameng, Beksan Beksa kawruh “sangkan paraning dumadi”, kawruh Bedhaya, and . (knowledge) about the origin (sangkan) of their Bedhaya for the palace society in both existence, and their purpose in build the and Yogyakarta is one of ritual balance of life. The balance between speech, dances that usually performed on sacred hearing, sight, with mind and feeling to build ceremonies, such as the coronation day, the balances between passion and intelligent to celebration of the coronation, or the celebration defeat the bad things and gain happiness in of the court establishment. The concept of life the earth and heaven. The changes of position was planted by HB I to his people through the in Bedhaya dance, which is done often by the Bedhaya dance philosophy and Joget Mataram dancers, reflect description of inappropriation philosophy that he had created. In Kraton between whishes and logic that often happen. Yogyakarta, Bedhaya dance performance was The contradiction is described in dynamic conducted first in Bangsal Kencana that was movement but seen harmoniously, controlled near to the King’s throne. It shows that the in constant tempo (ajeg), as it have message dancing, which is danced by 9 women, is a that not all life problems must be solved by sacred dance that have great position. In the violence. Javanese kingdom political concept, a king is The concept of Javanese can be found in admitted for being a leader who has a basic the concept of inspiration of Joget Mataram that as reincarnation/incarnate of gods (king-gods). consists of sawiji (concentration), greget In this concept, Bedhaya becomes the symbol (spirit), sengguh (confidence), and ora mingkuh

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(firm). This concept can be explained with the (1524 – 1581). Started from Demak kingdom, concentration on something that we done, base then Pajang kingdom, and Mataram. However, with spirit and self confidence, and firm to the the Javanese kings who believed in Islam-Java right things according to the teaching of God. and the wali’s keeps the tradition of puppet show Therefore, this concept is able to be applied that was interpreted with Islamic lesson. The everywhere, not only in dancing world but also in wali’s used puppet, gamelan, and also mask another field, because all the comprehensions puppet to gather people, then after the lead to the teaching of life perfect ness performance the wali’s started to preach and (kasampurnaning urip) that covers devotion for gave the Islamic lesson for the people. our fellow. According to Ir. Yuwono Sri Suwito, The term of puppet came from ancient MM, it seems that people (in Yogyakarta), with (Kawi), the meaning is the sipating satria tama become the expecta- shadow. The story that performed through the tion of Hamengku Buwana I to his people. puppet was shadow or the picture description Except the dances in the royal palace, of people life along with the problems, from puppet for Javanese becomes the culture young until old. The puppet world has moral product that has esthetic, ethic, philosophy, and values and Javanese view of life about attitude pedagogy values. That is way puppet does not and the policies must be taken when they faced function only as a performance but also as a an obstacle. This way; people always faced with the good or bad chooses. Here, the moral guide of life, education media, and religious role becomes very important, and in this stage media. In short, puppet is the essence of the Islamic moral values is really needed to be Javanese culture. The puppet show (the player put into the puppet show. is not human) covers leather puppet, gedhog In Javanese Islamic literature, the life of (perfoms rarely), and golek puppet. Puppet and human being is portrayed as leather puppets Javanese culture is two things that cannot be that are played by the puppetry (read: God). separated. It can be seen from the Javanese The god and bad of human’s life journey are traditional house that consists of emper, related to the destiny that is given by God to pendapa, pringgitan, omah mburi, sentong, each person. However, the efforts that are longkangan, and pawon. Pringgitan is a special based on doing the tapa and sacrifice for others, place to perform the leather puppet show, for at least can fix the way of the destiny. life circle ritual, thanks giving day, warding off The source of the story that become the misfortune, and etc. orientation of the puppetries mostly are taken Puppet is the heritage of Hindu culture that from Yosodipuro’s Serat Mahabarata, Serat still being conserve until now. According to Baratayuda, Ranggawarsita’s Serat Pustaka Claire Holt’s “Art in Indonesia Continuities and Raja, or Serat Kandha that contains about the Change” cited by Soedarsono, the puppet relation of genealogy of the prophets and the shows (in ) has been existed since puppet’s figures. To handle the gap between the 907 M, written in an epigraphy made by Balitung tradition and Islamic lessons, the transformation king from the ancient Mataram. A epigraphy is done through the genealogical construction also mentions that puppet comes from 10th that connects the Hindu goddess and the century, and the theme of the first performance genealogy of the prophets. Through some was Bima bungkus (the story of the birth of myths, the puppet’s figures are claimed as the Bima). descendant of Adam and Eve, which later will After Majapahit kingdom which was Hindu- generate all human. Jamus Kalimasada, which Java, collapsed in the beginning of 16th Century, comes from the word kali maha usada (Hindu), the political power of Javanese culture lead by was claimed as the origin of Arabic language Islamic king started to emerge in Central Java syahada (to witness / to swear), which is the

232 Sunaryadi M, Moslem in the Javanese Culture Pluralism and The Palace Art Performance beginning sentence of Islamic confession. Nala Gareng is from the word Naala Qoriin Meaning to say, the confession of syahada is the that means having many friends. Every wali’s minimum criteria to be a Moslem. religious proselytes have to assemble many The show begins from the sun sets and ends friends, to bring them back into the way of God when the sun rises. The midnight time is pictured wisely together. Petruk comes from the word as the very important moment in human’s life, Fatruk, is the abbreviation of the tasawuf advice time where chaos and the shaking of cosmos “Fatruk kulla maa siwallahi” that means “leaving happen, that latter on the balance and the peace all behind except Allah” (Anderson, 1966; Keeler can be realized during the early dawn. In this way, W., 1987). the puppetry as the controller of the puppet’s Bagong comes from the word Baghaa that world, divides three cycles of life that are means to revolt (against evil). Bagong also refers to baqa’ that means eternal. The point is that all interpreted through many variations of perfor- creatures will have eternal life in heaven. Bagong mance’s styles and different gamelan’s rhythms probably can also refer to bahar that means (Woodward, 1999: 287-289, Sudarto, 1999:171). spices. As the spices of the play, through his At the pathet nem rhythm, the characters of jokes he becomes the picture of a critical person, the story are pictured have not succeeded yet in blaka suta, or giving critics honestly. Therefore, defeating their enemies. This part portrays the the function of the existence of punakawan is a struggle between the faith and the pation that visualization form of Javanese people’s idea mostly happens to all people, from children to about the importance of pamomong or the closest adults. The second step is pathet sanga rhythm, person in human’s life that can guide them to which shows the mature world. This part includes God’s way or the truth. goro-goro, which is a scene that preceded by The third step is pathet manyura. In this part, the chaos until punakawan Semar, Gareng, the knights finally can defeat their desire which Petruk, and Bagong, come out. Their roles as is their spiritual enemy. When everything ends the spiritual counselors can be seen through their up, the wooden golek puppet comes up. It jokes. purposes to make the audience nggoleki (to find) There are no punakawan characters both in the meaning of the show. The end of the show Hindu epics or . The can also sign by gunungan (kayon) embedded punakawan is the creation of the wali to show into the middle of the banana’s stem. It the disposition’s function that becomes their duty. symbolizes the condition of silence, no The names Semar, Nala Gareng, Petruk, and movement, or everything is over. Based on the Bagong come from Arabic. Semar comes from explanation above, the leather puppet clearly the word Ismar (nail). He is the nail or the strength becomes the media to teach how people should safety of the world, as the Islamic teachings that give their faith to Allah and avoid all the secular spread by the wali. Semar is the aspiration of desire that will force them fall into hell. In other human’s struggle in both physical and spiritual. words, the leather puppet creates the essence Physically, Semar represents the soul spirit that of truth, ethics, and philosophy to become the will not be faded forever. Spiritually, means he is real Javanese people. During the development of leather puppet, as the strength of the faith. In Javanese the show of gedhog puppet and mask puppet perspective, Semar, who is rough, is always also developed. Gedhog puppet was the new associated as a farmer or a lower class people development of leather puppet that born in East who represents modesty. On the other hand, he Java at the end of Majapahit era, when Islam is also become the manifestation of Muhammad started to influence there in around XV century. prophet who always serves to humanity and The theme of the story is taken from the Panji becomes the guidance to the faith of God. epic. The gedhog puppet later on will inspire

233 Humaniora, Vol. 18, No. 3 Oktober 2006: 226 −235 the existence of wooden puppet, and wodden Islam’s development from Arab to Persia. puppet will inspire the existence of Beksan Inside the text of Menak Persi, Amir Hamzah Golek Menak in Kraton Yogyakarta. was told that he go to the battlefield to implant Same with leather puppet, the mask the values of Islam to people by reading Al puppet is also used as the media of religious Qur’an and doing sholat. The type in which proselytizing by the wali, even in the first show literature is developed by adding the local of mask puppet in XVI century. Sunan Kalijaga elements that have palace atmosfer is similar made nine masks that were oriented toward to the way Indonesian people in writing books. the leather puppet and gedhog puppet. The nine Serat Menak was written in several masks represented the character Panji, versions, which were Menak Kartasura, Candrakirana, Gunungsari, Andaga, Raton Menak Surakarta, and Menak-pang (it only (king), Klana, Danawa (giant), Renco (Tembem consisted of parts from the whole Menak’s or Doyok), and Turas (Penthul or Bancak). In story). From those literary texts, Serat Menak Mataram era, besides as the palace’s show, then composed in a wodden puppet play puppet was also spread in coastal area and performance or wayang thengul, and then area outside the palace (other country). When changed into various free dances in the form the Mataram kingdom was divided into two, of golek Menak dance created by Sultan Kasunanan Surakarta and Kasultanan Hamengku Buwana IX. All princes, the families, Yogyakarta in 1755, the mask puppet’s show and court official must be able to dance in order was still existed in Kraton Surakarta, while to deepen their knowledge of life, how to live, Sultan Hamengku Buwana I did not continue and strengthen their beliefs to God. the tradition of mask puppet. Yet he created one The penetration of puppet both as religious new form of dance play, which was “wayang media and as the strength and the preservation Wong” (human puppet) that performed the story of the tradition (Javanese) are not easy to do. of Mahabharata or Ramayana. This problem also becomes the problem of all Human puppet at Kraton Yogyakarta does Javanese Kraton in build a strong Islamic not only become a performance or an foundation toward the Hindu mythology entertainment, but according to Soedarsono, tradition that has been deep applied in Javanese it also becomes a formal ritual performance. culture. Puppet becomes the cultural media To Kasultanan Yogyakarta, human puppet is that portrays the version of life in royal palace, used as the media of education since its show which has been idealized by Javanese people, contains the religious teachings, moral including lower class people or the villagers. teachings, ethics, philosophy of life, guidance By understanding the meaning of many of life, and government’s constitution. The Javanese traditions, it is obvious that the characters of puppet’s figures become the problem of the coming of Islam in Java is not example that must be followed but if they are in how to put Islamic elements into the bad characters then they should be avoided. Javanese tradition, but in how to reinterpret the Other kind of living puppet that exists inside Hindu-Buddha’s symbols by using the Islamic the palace is Menak golek puppet. The story is concept. It will be more proper if the concept taken from Serat Menak that was based on or philosophy of life of our ancestors is not only Persian Arabic story, which came to Java soil memorized or even framed in “feudal” concept, through Malay language, in the form of Amir because actually their principal of life is Hamzah’s tale. In Persian tradition, the Amir everlasting. The unity of the leader and the lead Hamzah’s tale was a heroic biography literature one (people) is the basic assets of prosperity. of Hamza Ibn’Abdul Muttalib (Amir Hamzah) If we fulfill their hopes, it is easy to have which was added with many elements of peacefulness, since everyone will be humans Persian soul, and contained the history of who always remember on the God’s teaching,

234 Sunaryadi M, Moslem in the Javanese Culture Pluralism and The Palace Art Performance to keep the balance of life together, and to know Gehdern, R, von Heine. 1956. Conception of State and King how to place our self in the middle of the society in South East Asia . New York: Cornell University South with full of tolerance. East Asia Program. Jamil, Abdul, et al. 2000. Islam & Kebudayaan Jawa. Yogyakarta: Gama Media. REFERENCES Kesler,W. 1987. Javanese Shadow Phays, Javanese Self. Anderson. 1966. Mythology and Tolerance of the Javanese. Princeton: Princeton University. Ithaca. New York: Cornell University Modern Ririn, Sofwan, et al. 2000. Islamisasi di Jawa. Yogyakarta: Indonesia Project. Pustaka Pelajar. Ashton, T.S. 1948. The Industrial Revolution , 1769-1830. Woodward, R. Mark, 1999. Islam Jawa: Kesalehan Normatif London: Oxford University Press. versus Kebatinan.

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