HUMANIKA Humanikakajian Ilmiah Mata Kuliah Umum Kajian Ilmiah Mata Kuliah Umum Volume 15 Nomor 1, September 2015 Volume 15 Nomor 1, September 2015

 HUMANIKA HUMANIKAKajian Ilmiah Mata Kuliah Umum Kajian Ilmiah Mata Kuliah Umum Volume 15 Nomor 1, September 2015 Volume 15 Nomor 1, September 2015

Penerbit : Pusat MKU Universitas Negeri Yogyakarta PenerbitPelindung dan Penasehat : Pusat : WakilPusat MKU MKU Rektor Universitas Universitas I UNY Negeri Negeri Yogyakarta Yogyakarta PenanggungPelindung dan Jawab Penasehat : Wakil : WakilWawan Rektor Rektor S. I Suherman UNY I UNY PenanggungPemimpin Umum Jawab : Wawan : WawanSun arsoS. Suherman S. Suherman PemimpinPenyunting Umum Ahli : Sunarso : MarzukiSunarso PenyuntingPemimpin Redaksi Ahli : Marzuki : MarzukiRukiyati PemimpinSekretaris Redaksi : Rukiyati : RukiyatiVita Fitria SekretarisAnggota Redaksi Redaksi : Vita : VitaSri Fitria Agustin Fitria Sutrisnowati, Amir Syamsudin, Anggota Redaksi : Sri: AgustinSyukriSri Agustin FathudinSutrisnowati, Sutrisnowati, Achmad Amir Widodo.Amir Syamsudin, Syamsudin, Sekretariat Syukri : SyukriAri FathudinSaraswati, Fathudin Achmad Benni Achmad Setiawan.Widdodo, Widodo. Sekretariat Benni : Ari Setiawan Saraswati, Benni Setiawan. Alamat Sekretariat Redaksi/Tata Usaha: Ari : Saraswati AlamatPusat MKU Redaksi/Tata UNY, Gedung Usaha LPPMP : Lt.3 Sayap Timur, AlamatPusatKampus MKU Redaksi/Tata Karangmalang UNY, Gedung Usaha Yogyakarta LPPMP : Lt.355281. Sayap Timur, Kampus Karangmalang Yogyakarta 55281. PusatEmail: MKU [email protected], UNY, Gedung [email protected], LPPMP Lt.3 Sayap Timur [email protected] Email: [email protected], [email protected], [email protected] Kampus Karangmalang Yogyakarta

Email: [email protected], [email protected], [email protected]

HUMANIKA Kajian Ilmiah Mata Kuliah Umum menerima kiriman tulisan/artikel yangHUMANIKA terkait dengan Kajian Mata Ilmiah Kuliah Mata Umum Kuliah (MKU), Umum yang menerima meliputi kiriman Pendidikan tulisan/artikel Agama, Pendidikanyang terkait Pancasila, dengan Mata Pendidikan Kuliah Kewarganegaraan, Umum (MKU), yang Ilmu meliputi Sosial Dasar, Pendidikan Ilmu Agama,Budaya Dasar,Pendidikan Ilmu Pancasila, Alamiah Dasar,Pendidikan dan PendidikanKewarganegaraan, Kependudukan Ilmu Sosial dan Dasar, Lingkungan Ilmu B Hidup,udaya denganDasar, Ilmuketentuan Alamiah sebagai Dasar, berikut: dan Pendidikan Kependudukan dan Lingkungan Hidup, 1.dengan Naskah ketentuan dapat sebagai berupa berikut: hasil penelitian atau artikel ilmiah bebas dan belum pernah 1. diterbitkan.Naskah dapat berupa hasil penelitian atau artikel ilmiah bebas dan belum pernah 2. Naskahditerbitkan. diketik dengan spasi satu setengah (1,5 spasi) dengan jumlah halaman 10- 2. 15Naskah halaman diketik kuarto, dengan diketik spasi dengan satu setengahMS Word (1,5 ukuran spasi) font dengan 12 Times jumlah New halaman Roman. 10 - 3. Naskah15 halaman memuat kuarto, komponen: diketik dengan judul (

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DAFTAR ISI

Redaksi Humanika ...... i

Daftar Isi ...... iii

Pengantar Redaksi ...... v

Islam Rahmah dan Wasathiyah (Paradigma Keberislaman Inklusif, Toleran dan Damai) Abd. Malik Usman ...... 1-12

The Dialectics of Javanese and Islamic Cultures: an Introduction to Kuntowijoyo’s Thought Pradana Boy ZTF ...... 13-24

Persepsi Masyarakat Kotagede Terhadap Pengunaan Media Komunikasi oleh Organisasi Forum Joglo untuk Peletarian Budaya di Kotagede Yogyakarta Choirul Fajri ...... 25-29

Implikasi Budaya Organisasi Terhadap Pola Perilaku Komunikasi Kelompok Tani Sumber Rejeki Mariana Ulfah dan Siti Chotijah ...... 30-48

Etika Sosial dalam Kerukunan Umat Beragama (Studi Kasus di Desa Kotesan Kecamatan Prambanan Kabupaten Klaten Jawa Tengah) Andy Dermawan dan Zunly Nadia ...... 49-65

Model Komunikasi “Wom” Sebagai Strategi Pemasaran Efektif Dani Fadillah ...... 66-74

Mencari Model Pendidikan Karakter Suparlan ...... 75-88

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THE DIALECTICS OF JAVANESE AND ISLAMIC CULTURES: AN INTRODUCTION TO KUNTOWIJOYO’S THOUGHT by Pradana Boy ZTF [email protected] University of Muhammadiyah Malang Indonesia

Abstract

The main idea of this paper is to show the attempts made by Kuntowijoyo, an Indonesian unrivalled great thinker, to synthesize Javanese and Islamic worldviews through his writings. Kuntowijoyo‟s thought is much influenced by his social circumstances. This manifested in the values, philosophies, and worldviews he was attempting to synthesize. One of Kuntowijoyo‟s concerns is demystification. In this context, it is not surprising that the presentation of mythical practices in Javanese society is somehow dominant. The presentation is not intended as an agreement, but rather as evidences on the irrationality of the myths.Another aspect that should be underlined is Sufism and transcendence. In this aspect, the synthesis of Javanese and Islamic elements are a bit more visible as represented in his novel Khutbah di Atas Bukit that is seen as that is seen as resemblance of Kisah Dewa Ruci in Javanese literature by many observers. Key words: Dialectics, Javanese Society, Islamic Culture, Kuntowijoyo‟s Thought.

INTRODUCTION guidance and companions that paved the way for my more advanced It was in the late 1990s, as an intellectual journey. To put it undergraduate student in Islamic metaphorically, the book is like dew studies, that I came across that has unfailingly satisfied my Kuntowijoyo‟s work on Islamic thought intellectual thirst.The further I followed for the first time. The book entitled it, the more I felt challenged to digest Paradigma Islam: Interpretasi untuk its contents, and the more I became Aksi ((The Paradigm of Islam: curious on the real identity of the Interpretation for Actions, 1991) author. My curiosity increased when provided me with valuable insight on another book by the same author was the dynamics of Islam in Indonesia published. The book called Identitas from a very rare point of view: a socio- Politik Umat Islam (Muslims‟ Political historical perspective. As a young Identity, 1997) also offers critical undergraduate student who was being analysis on contemporary Islamic issues trained in heavily descriptive and legal in Indonesia, and more importantly, it models of Islamic studies, reading and elaborates the concept of paradigma al- comprehending this book was a big Qur‟an (Qur‟anic paradigm) and challenge for me. However, despite the proposes its adoption by Muslim difficulty it entails, this book soon scholars, especially in Indonesia. Some became one of my favourite academic years later, other books on Islam were

Humanika Vol. 15 Nomor 1. September 2015 also launched. Muslim Tanpa literary works the same as the works on Masjid(Muslims without Mosques, Islamic studies that I have seen earlier? 2001) employs transcendental Or is this another Kuntowijoyo? While structuralism as an approach to I was still in the state of confusion, in understand Islam and its dynamics; then other occasions of visiting bookstores in Selamat Tinggal Mitos Selamat Datang several places in Indonesia, Realitas (Good Bye Myths Welcome Kuntowijoyo also appeared as an author Realities, 2002) which critically for many books on history and social interrogates mythical tendencies of issues. Such titles as Dinamika Sejarah Indonesian society; and Islam sebagai Umat Islam (1985), Budaya dan Ilmu (Islam as Science, 2004) as a Masyarakat (1987), Demokrasi dan counter discourse to the Islamization of Budaya Birokrasi (1994), Mengusir science that was a major trend in Matahari, Fabel-fabel Politik (1999), Indonesia during 1990s and early Pengantar Ilmu Sejarah (2001), 2000s. Radikalisasi Petani: Esai-esai Sejarah Kuntowijoyo(2002), Perubahan Sosial My intellectual journey continued, dalam Masyarakat Agraris: Madura and I was trapped in a puzzle upon 1850-1940 (2002), and Raja, Priyayi finding a novel called Pasar (Market), dan Kawula: Surakarta 1900-1915 which actually published earlier in (2004) also bear his name as the writer. 1972, that bear Kuntowijoyo‟s name as However, by the passage of time, this the author. Not only this title, in the puzzle was resolved and I am no longer literature rack of a bookstore, the curious on identity of the author; author‟s name also appeared on many although curiosity on the thought of the other literary works in the forms of author is always part of my intellectual novels: Khotbah di Atas Bukit (Sermon adventure up to the present day. Surely, on the Hill), Mantra Pejinak Ular (The it has now been revealed that Mantra of Snake Tamer) and Wasripin Kuntowijoyo is a name with different dan Satinah(Wasripin and Satinah); identities. He is an historian, poet, anthology of short stories such as novelist, academic, Muslim thinker and Dilarang Mencintai Bunga-Bunga what in Indonesian term called (Don‟t Love the Flowers), Hampir budayawan (culturalist/artist). Both in Sebuah Subversi (Almost a Crime); literary and non-literary fields, collections of poetry: Daun Makrifat Kuntowijoyo has produced very Makrifat Daun, Isyarat, Suluk Awang- fascinating writings and many of them Uwung, and drama scenario such as are award-winners. In the words of A.E. Topeng Kayu (The Wooden Mask). As Priyono (1991), the editor of a very young student –and later fresh Paradigma Islam, Kuntowijoyo is graduate-- struggling to find intellectual known for writing technique with very role models, this fact very much rigorous syntaxes and accurate dictions, bothered my mind and consequently and this made his writings very unique attracted many questions. Who is and extraordinary. As has been clear Kuntowijoyo? Is the author of these from preceding paragraphs,

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Kuntowijoyo wrote extensively through In the primary school age, he learned various medium such as novel, roman, story-telling and poetry-reading with poetry, fable, and academic works. His two important Indonesian artists at the writings covered wide array of topics time, M. Saribi Arifin and Yusmanan. ranging from history, culture, social Also, as many children in traditional movements, politics, and Islam. Among Javanese Muslim society in general, many of his brainchild, Kuntowijoyo is Kuntowijoyoalso spent his days well-known for his “Prophetic” and learning the Qur‟an in the surau and “Transcendental Structuralism” mosques. theories. These theories were applied to For many people, a name may not many of his analysis and writings and mean anything. But this may be have led to the emergence of what he different in Kuntowijoyo‟s case, as the labelled Ilmu Sosial Profetik (Prophetic name clearly shows his identity. At Social Sciences) and SastraProfetik least for other people, this name is (Prophetic Literature). In addition, already seen as a marker. Suwardi examination and analysis on (2007), a Javanologist based in Kuntowijoyo‟s thought will also Yogyakarta State University, for uncover a fact that he is influenced by example, asserts that the name is very three important elements that shape the typically Javanese, and for such a whole structure of his philosophy, reason, it is really not coincidental that namely Javanese values and culture, Kuntowijoyo was significantly Islamic values and worldviews, and influenced by Javanese cultures and Western theories. In this relation, this worldviews. Furthermore, he informs article will only trace the dialectics of that the name “Kuntowijoyo” reminds Javanese and Islamic elements in him to a character in the dunia Kuntowijoyo‟s thought by analysing pewayangan (the shadow puppet story). some of his literary works and his Kunto is the name of a weapon owned writings in issues of Islam and history. by Adipati Karno, a figure described as bestowed with noble and honourable SOCIO-CULTURAL CONTEXT behaviour; and by referring to In order to understand Kuntowijoyo‟s versatile intellectual Kuntowijoyo‟s idea, it is fundamental ability, this character is clearly to trace his Javanese and Islamic manifested in Kuntowijoyo‟s orientations through his family personality, concludes Suwardi. background. As written by the late Wan Anwar (2007), Kuntowijoyo‟s father Furthermore, socio-cultural was a dalang (shadow puppets player) context where Kuntowijoyo was born and a chanter of macapat (traditional and raised should also be understood, Javanese style poetry); while his great- since Javanese inclination in his thought grandfather was a khattath (the writer cannot be separated from his of Arabic script, especially al-Qur‟an). background as a person who was raised Since his childhood, Kuntowijoyo‟s in a milieu with predominantly interest in arts was already prominent. Javanese culture. He was born in

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Yogyakarta on September 18, 1943. food. More than merely a culinary Yogyakarta is the heart of Javanese preference, in Cak Nun‟s account, this culture along with Surakarta which also fact symbolizes a high euphemism shaped considerable influence to his culture that constitutes one of the most thought. In his Raja, Priyayi dan fundamental values of Yogyakarta‟s Kawula, a book that traces the ways of life (Nadjib, 1999: 21). It is the dynamics of Surakarta Kingdom in philosophy of sweetness that made 1900-1915, for instance, Kuntowijoyo Yogyakarta people to be very (2004a: xi) informed that among euphemistic, in the sense that reasons led him to the writing of this concealing the real feeling for the sake book is emotional, namely his mystical of other people‟s comfort has very attachment to Surakarta. “There is a much been embedded in their life. Just feeling of romantic journey to the past for examples, although they are when (I) read archives, newspapers, and miserable, they would smartly hide the literary works on Solo,” he sorrow behind the laughter. Likewise, acknowledged. when getting angry, they are taught to politely manage the anger and In this context, mentioning resentment behind a bunch of smile. something more about Yogyakarta is inevitable. Yogyakarta is a city of Although Kuntowijoyo was able to unique combination. In addition to be take proportional position between the central site of Javanese cultures, these two contradictory poles, he both symbolically and substantially himself and his works are reflections of (that among other things is featured by Yogyakarta‟s unique cultural and its mystical and syncretic religious blended identities. In addition tendencies),Yogyakarta is also the birth to be very Javanese, Kuntowijoyo was place as well as home base for the also an active member of largest modern Islamic organization in Muhammadiyah. More or less, this Indonesia, Muhammadiyah, that involvement also contributed to the campaigns for the elimination of formation of rational Islamic element in syncretic practices of Islam. In the past, Kuntowijoyo‟s thought, and it is this it is believed that the concept of rationality that led him to be a loyal yet Keraton (palace) of Yogyakarta was critical member of Muhammadiyah. based on the combination of Javanese One of his criticism is that mysticism and the concept of wali in Muhammadiyah is a cultural movement Islamic Sufism (Solikhin, 2009: 4). On but without culture (Kuntowijoyo, Yogyakarta culture, Emha Ainun 1995). For this reason, Kuntowijoyo Nadjib (Cak Nun),an Indonesian (2000) suggested Muhammadiyah to established and often controversial adopt a program of menghias Islam or artist, draws a description by referring decorating Islam with cultural elements, to the sweetness of Yogyakarta culinary or enriching Islamic practices with as an analogy. It is widely known that cultural components. In his views, the the people of Yogyakarta love sweet rational and puritan types of Islam

Humanika Vol. 15 Nomor 1. September 2015 practiced and promoted by has been much influenced by an Muhammadiyah have been “on the right assumption on superiority and track”. But, under Muhammadiyah‟s rigorousness of studies conducted by orientation, Islam has become culturally Westerners and the inferiority of studies “poor, dry, quiet and low appetite”. By by indigenous. Kuntowijoyo passed so doing, Kuntowijoyo was actually away in 22 February 2005 in seeking to synthesize the doctrine of Yogyakarta. Indonesia has lost one of rational Islam with culture, as both its great thinkers. should not be contradicted. BETWEEN MYTH AND REALITY For Kuntowijoyo, writing has been part of his life. He had been writing Among many possible methods to since his time as a university student at understand Kuntowijoyo‟s thought is by GadjahMada University (UGM), looking at how he perceived and treated Yogyakarta, where he obtained his realities. As an historian and literati, his degree in history (1969). During his writings are featured by their strong time as student, he founded a Lembaga reference to realities, on the one hand, Kebudayaan dan Seniman Islam and and its strong advocacy to leave myths, Studi Group Mantika which on the other. He believed that both significantly contributed in the history and literature are based on facts, maturation process of his although they treat realities differently. intellectualism. In the followings years, History as a science, Kuntowijoyo Kuntowijoyo‟s Javanese background argued, lives in the midst of realities. Its was then enriched with Western task, therefore, is to reconstruct elements through his studies at realities. Literature, on the other hand, University of Connecticut, United exists in the world of imaginations, and States, where he completed his master its task is to express those imaginations in American history (1974) and (Kuntowijoyo, 2004b: 17).Although Columbia University which conferred literary is mostly imaginary, him a Ph.D in history (1980) with a Kuntowijoyo believes that imaginations thesis on the history of Madura. The never come from the void and none of influence of his Western training is very them are value-free. Rather, it is significant in which he was very sedimentation of factual experiences enthusiastic in transplanting such whether with an author as a subject of theories as Thomas Kuhn‟s paradigm, certain events or as a witness of events. Peter Berger‟s objectivication and Levi Therefore, in analysing Kuntowijoyo‟s Strauss‟ structuralism into Islamic literary works, it has to be taken into thought. Even in reading Javanese account three principles that lay the culture that he was very much involved, foundation for them.Those are: the Kuntowijoyo often referred to Western structuration of experience, the scholars such as Niels Mulder and J.J. structuration of imagination, and the Ras. Suwardi (2007) criticised this structuration of messages (Anwar, attitude by arguing that Kuntowijoyo 2007).These three elements are inseparable.As for experiential

Humanika Vol. 15 Nomor 1. September 2015 component, Kuntowijoyo‟s encounter of the dead being targeted by mystical with mythical mind-set of Javanese is a prowess seekers, during nights,they goodexample.Being surrounded by gathered in a hut by side of the mythical orientation of Javanese cemetery turn by turn to guard the culture, Kuntowijoyo paid significant grave. attention to the myths in many of his writings, both literary and academic, However, the thief was not less not to glorify or preserve them, but to intelligent in anticipating this situation. show the irrationality of the myths and From his master, he obtained anamulet then call for demystification.On in the form of yellow rice believed to be imagination, Kuntowijoyo set forth that able to sedate people. Theamulet a well-structured imagination will be worked very effectively. When it was sown to cemetery guardians, they fell able not only to deliver important messages, but also stimulate others‟ asleep one by one. He approached the intellectual journey. small hut where the falling asleep InKuntowijoyo‟swords, reading a good villagers gathered and tried to short story is like experiencing awakensome them to make sure that intellectual and emotional adventures, they were really sleeping.When he was something that cannot be attained convinced, he started digging the new through any other medium tomb by his bare hands. Although he (Kuntowijoyo, 1999: x). felt pain on his both hand that started to bleed, his imagination of richness and Now, let us analyse some pieces of magical power gave him strength to his literary works to get a more factual ignore the feeling. He continued description of this theoretical formulae. digging and found that taking the body The short story entitled Anjing- out of the grave was not an easy task. anjingMenyerbuKuburan (Dogs When he was finally able to lift the Attacking the Tomb, 1997) is a good body and nearly bite the ears; a dog, a example. Here, Kuntowijoyo showed very weird, unusual, mysterious dog the myth on the sacredness of certain attacked him. He fought the dog. But, days in the context of Javanese beliefs. rather than running away, another dog It tells about a thief who was pursuing a came, and finally seven dogs were there ritual to strengthen his mystical power to attack him. Now he forgot the dead‟s and to reach a constant richness. The ears and focusing on fighting the dogs. ritual is biting the ears of a dead who Inevitably, the fight created noise that died on SelasaKliwon (Selasa, finally awakened the villagers.As soon Thursday is one of the days in universal as they realized what washappening, the calendar, while Kliwon is one of the villagers run to the tomb and found a days in Javanese cosmological man fighting seven dogs. The dogs run system).When a villager passed away away left the man in pain, bleeding. on that mystical day, he did not want to Some of them believed that the man has miss this opportunity.On the side of been fighting to save the tomb, while villagers, being aware of the potential others accused the man as a criminal

Humanika Vol. 15 Nomor 1. September 2015 trying to steal the magical power of the fight between the thief and seven dogs dead. The story mysteriously ended in the first story basically represents the here. competition among evils that is always part of history of human beings. The Similarly, in other short story of response of the thief to the dogs and his Segenggam Tanah Kuburan (A Handful hesitance to accomplish the mission of Tomb Soil),Kuntowijoyo depicted symbolize an inner psychological the myth of tanahkuburan(tomb soil) as conflict between good and bad impulses the most sacred weapon owned by a which always exist in all human thief named Kliwon. The story tells that beings.Religiously speaking, the thief never failed in stealing intrinsically, the sin-doers are usually villagers‟ wealth. Not only tomb soil, haunted by guilty feeling and fear of this thief also equipped himself with their own deeds, and this feeling is a any other “weapons” such as dog and key factor that leads to the failure as horoscope. This made him confident in well.The reality is symbolized by stealing villagers‟ wealth, especially awakening villagers who witnessed the those who just sold their cows in the fighting but then involved in a dispute day. But on one night,Kliwon‟s action over the position of the dog fighter. The was unsuccessful, since an old man was dispute among villagers symbolizes the singing the spiritualtembang (Javanese fact that in the face of realities, myths songs) all night long. Kliwon wait for have been differently perceived, even in the old man to fall asleep and stop the an age where technology has been part tembang, but the old man kept singing of human beings‟ daily till the dawn. The thief just realized that life.Kuntowijoyo (2002: 95) believed his magic was unable to subdue the old that technology does not necessarily man‟s charisma. At about the same mean de-mythology. Similarly, time, Kliwon also heard a baby crying tanahkuburan as a magic amulet is a which for him means another disaster, myth, and it was defeated by spirituality as one of the taboos of his magic is symbolised by old man‟s tembang and a hearing baby crying or baby‟s cry that represented the holiness screaming.Finally, he surrendered and (fitrah) of human being. It cannot be decided to retreat with a feeling of denied that the demystification embarrassment that during his life, this messages of these stories are very is the first time his plan was failed. visible.

From thesestories, it is evident that In the real life, paradoxes are while Kuntowijoyo was going to show there, however. The demystification how some kinds of mythsare still processes have been sought for maintained by certain groups of decades.But at the same time, myths are Javanese society, at the same time,his maintained, even by educated class of prime concern was demystifying them. society. Kuntowijoyo presented a fact The failure of both thieves is a that in 2000 (not 1900, he emphasized), metaphor that all kinds of myth are GadjahMada University in Yogyakarta irrational, abstract, and illusive. The

Humanika Vol. 15 Nomor 1. September 2015 conducted a ruwatan (a Javanese-styled few hours later, the car was totaled in cleansing and blessing ceremony to an accident. avoid bad destiny to both individuals and communities).In his view, this is an SUFISM AND TRANSCENDENCE evident example of a betrayal done by Another salient feature of an institution that should uphold Kuntowijoyo‟s writing is his inclination scientific endeavours.There is another toward the synthesis of Islam and Java paradox. After one century of its reform through Sufism. In his novel Khotbah di movement, only hundreds meters from Atas Bukit(A Sermon on the Hill), the Muhammadiyah‟s headquarter in domination of mystical elements are Yogyakarta or tens meters from the very clear. The novel sets a story about KampungKauman, the birth site of an old man named Barman who Muhammadiyah, the sacralisation of the struggling to grasp and reflect the myth is taking place.People believe that meaning of life and how life should the residual water being used to wash be.Barman representeda phenomenon the Keraton‟scarts are sacred and of modern men who experience blessing (Kuntowijoyo, 2002: 110-11). existential and spiritual crisis. His wife Although it is a real paradox, when passed away when his son, Bobi, was Keraton‟s religious life is considered, a still very young, but he never got good reason can be obtained. As Simuh married again for the sake of Bobi‟s (2003: 140) reveals that since the Hindu mental development. Barman was a era, royal elites‟ religiosity is always diplomat who spent most of his life in artificial, since it is politics that become Paris.Upon his return to Indonesia, he their real religion. run a printing company that made him In Kuntowijoyo‟s view, a myth- materially more prosperous. The based society is featured by two traits: material abundance, however, did not a) a tendency to avoid realities by bring happiness to him. Aware of bad employing and even exploiting situation his father was facing, Bobi symbols; and b) preferring the abstract arranged a new life in a villa on a hill entities over the concrete ones. If only for Barman accompanied by a young Kuntowijoyo is still alive, his anxiety of beautiful lady chosen by Bobi.But, this the myth being practiced by educated did not make Barman happy either, and and technologically literate people although he initially praised the would only increase. Only earlier this perfectness of the lady, he gradually year, the Minister of State-owned turned to a more fundamental question Enterprises of the Republic of of what is the nature of life and started Indonesia, DahlanIskan, performed a to ignore Popi, his young beautiful lady. ruwatanceremony for an electrical car In the situation of confusion and before it is officially launched, to avoid uncertainty, Barman met a man named the bad luck. Paradoxically, while Humam that to his surprise is like the ruwatan had been conducted, only a mirror of himself. They became good friends and discussedthe purpose of life.

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Barman found wisdom in every using mystical term and narratives both Humam‟sword and started to “fall in from Islamic and Javanese heritages. love” with his principles. Humamtold According to Hadi, Khotbah di Atas him about existence. “Our existence is Bukit resembles Javanese and Malay our non-existence,” Humam said. One Sufism literary heritages. The presence day, Humam died mysteriously and of Barman and his “twin” Humam, Barman went down from the hill to a remind people to the similar narrative in traditional market telling people on the Javanese Serat Dewa Ruci (The Story Humam‟s death. Since then he of Dewa Ruci) or Malay Hikayat befriended with the marketers. After Inderapura. .Symbolically, the journey Humam‟sdecease, Barman moved the to the hill can be interpreted as a Humam‟s house that was inherited to spiritual journey from the lower place him and completely left Popi, forbid her to the higher one.Hadi identifies that the to come to the house, even only for metaphor of climbing the hill was also sending him some food. Barman spent used by HamzahFansuri in his poetry, his time contemplated between the trees something that Kuntowijoyowas very and flowers of the hill accompanied by familiar with. his white horse that was sent by his son Bobi, on his request. He frequently Although there are possible visited market and talk to the marketers resemblances in Javanese and Malay until one day he asked them to join him Sufi literature, Javanese and Malay climbing the top of the hill promising experiences of synthesis with Islam are them an important message. When the fundamentally different. Simuh (2003) top of the hill has been reached, the asserted that in Minangkabau and people asked him to speak. Barman Malay cases, the encounters with Islam stopped, remained riding his horse and have created a rhythmic and synthetic spoke to them: “This is my sermon. form of Islam. In contrast, the dialectic This life is useless to be continued. Kill of Islam and Javanese culture has yourself…” Barman decided to commit resulted in the syncretic form of Islam. suicide by jumping down along with his However, Simuh suggested, that this horse to the cliff. social process has to be analysed very carefully. He maintained that the Abdul Hadi WM (2005), an syncretism as well as synthesis would Indonesian poet, interprets the hill in be very relative.In a Javanese case, if it this novel is Kaliurang, a mountainous is seen from the perspective of pure resort area close to Merapi Mountain. Islam, the dialectical relationships of Merapi isone of the most important Islam and Javanese culture would be spiritual sites in Yogyakarta,and Java in syncretic. In contrast, the Javanese general, and plays important role in perspective would perceive this Javanese cosmology (see Trijoto, 1996; assimilation is as a harmonious Triyoga, 1991; and Anshoriy, synthesis (Simuh, 2003; Sholihin, 2008).More fundamentally, 2009). Kuntowijoyo expressed his messages

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Different from Khotbah di Atas the river just behind the garden and then Bukit, in the short story of Sepotong floated the wood following the river Kayu untuk Tuhan (A Piece of Wood flows until they reached a place close for God) Kuntowijoyoemphasized the land where the mosque was being prophetic and transcendental aspects of built. They lifted the wood from the Islam. As in many other stories, river and put it by side of the river Kuntowijoyo presented old man as the between the bush and trees. The old character. The presence of this man planned to deliver the wood by his character is a symbol of wisdom and own hand to the mosque tomorrow maturity.SepotongKayuuntukTuhan is a morning before the dawn, so nobody story about an old man living with his will know who has sent the wood and wife in a very remote hamlet. Although he would write on top of the wood: “A he lived happy life, he felt burdened by Piece of Wood for God”. In the his wife‟s attitude who always ordered following morning, he went through the him to do many things. One day, his darkness towards the place where he wife went to their son‟s house and he stored the wood. But how disappointed felt that it is time to be relaxed. He he was upon realising that the wood he enjoyed the day like never before. But, prepared for the mosque was gone. suddenly he remembered that the Flood in the night has floated his wood people in his hamlet were building a and ruined his plan.In the sadness, he small mosque. He thought of murmured: “God, will the wood come contribution that he could pay to the to you?” mosque. But, what should be paid? All of his money was with his wife who left The old man‟s attitude towards his nothing to him except some kilos of rice wandering wood is parallel to the and small sum of money for vegetables. concept of ikhlas(sincerity) and Then he remembered that he owned a niat(intention) in Islamic context which jackfruit tree that was already very old, will be impossible to achieve in the and he wanted to give the wood to the absence of transcendental mosque. awareness.This story is also clearly parallel to the concept of qurban in But he could not cut down the tree Islam. In a popular hadith (Prophet‟s himself.He finally found the way. He saying) regarding animal sacrifice asked a wood cutter to accomplish the (ibadahqurban), it is stated that God job and will give unused parts of the will not get the blood or the meat of the tree as the reward. The cutter agreed sacrificed animals.Rather,He will look and did the job for three days.When the into the niat(intention) and al-ikhlas wood was ready, the old man told the (sincerity). The transcendental and cutter that he would deliver the wood prophetic aspects of this story may not by the most secret way he could as he as visible as demystification messages didn‟t wanted to spoil his sincerity by in any other stories. But, when the old exhibiting his good deed to other man whispered to himself, “God, will people.After sunset, both men went to the wood come to you?” soon it

Humanika Vol. 15 Nomor 1. September 2015 underlined the transcendental presentation of mythical practices in orientation of the old man. The old man Javanese is society is somehow might have regretted, as he finally could dominant. The presentation is not not send his wood physically to the intended as an agreement, but rather as “house of God”. But his whisper can evidences on the irrationality of the also be read as a belief that God will not myths.Another aspect that should be ignore his intention and will reward him underlined is Sufism and transcendence. accordingly. As briefly mentioned In this aspect, the synthesis of Javanese before, “prophetic” is one of the and Islamic elements are a bit more keyword to understand Kuntowijoyo‟s visible as represented in his novel thought that can be applied to social Khutbah di Atas Bukit that is seen as sciences and literature works. resemblance of KisahDewaRuci in Kuntowijoyo (2001: 267-368) described Javanese literature by many observers. three pillars on which the Prophetic Social Sciences is built: humanisasi Last but not least, I am fully (humanizing human), liberasi aware that this brief paper should not be (liberation) and treated as an introduction to the whole transendensi(orientation toward the philosophy of Kuntowijoyo‟s thought. transcendent one); which can be found, However, I do hope that this will be an through careful reading, from many of introduction (introduction in its literal his works, both literary and non- meaning) to go further into literary. Kuntowijoyo‟s world for those who feel that this thinker is worthy to be studied, CONCLUDING REMARKS and I would say he is.

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UCAPAN TERIMA KASIH

Redaksi Jurnal Humanika mengucapkan terima kasih atas partisipasi dan kesediaan Mitra Bestari untuk Volume. 15. Nomor. 1. September 2015, kepada;

Ajat Sudrajat (Universitas Negeri Yogyakarta) untuk artikel

1. “Islam Rahmah dan Wasathiyah (Paradigma Keberislaman Inklusif, Toleran dan Damai)” (Abd. Malik Usman) 2. “Etika Sosial dalam Kerukunan Umat Beragama (Studi Kasus di Desa Kotesan Kecamatan Prambanan Kabupaten Klaten Jawa Tengah)” (Andy Dermawan dan Zunly Nadia) 3. “Mencari Model Pendidikan Karakter” (Suparlan)

Suranto Aw (Universitas Negeri Yogyakarta) untuk artikel

1. “Persepsi Masyarakat Kotagede terhadap Pengunaan Media Komunikasi oleh Organisasi Forum Joglo untuk Pelestarian Budaya di Kotagede Yogyakarta” (Choirul Fajri) 2. “Implikasi Budaya Organisasi terhadap Pola Perilaku Komunikasi Kelompok Tani Sumber Rejeki” (Mariana Ulfah dan Siti Chotijah) 3. “Model Komunikasi “Wom” sebagai Strategi Pemasaran Efektif” (Dani Fadillah)

Yayan Suryana (Universitas Islam Negeri Sunan Kalijaga Yogyakarta) untuk artikel

1. “The Dialectics of Javanese and Islamic Cultures: an Introduction to Kuntowijoyo’s Thought” (Pradana Boy ZTF)