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Kepemimpinan Prakolonial Dalam Nagara Krtagama Dan Babad Tanah Jawi LITERASI Saifur Rohman

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Kepemimpinan Prakolonial Dalam Nagara Krtagama Dan Babad Tanah Jawi LITERASI Saifur Rohman Kepemimpinan Prakolonial dalam Nagara Krtagama dan Babad Tanah Jawi LITERASI Saifur Rohman Volume 1 No. 1, Juni 2011 Halaman 60 - 75 KEPEMIMPINAN PRAKOLONIAL DALAM NAGARA KRTAGAMA DAN BABAD TANAH JAWI PRE-COLONIAL LEADERSHIP IN NAGARA KRTAGAMA AND BABAD TANAH JAWI Saifur Rohman Fakultas Bahasa dan Seni Universitas Negeri Jakarta Pos-el: [email protected] Abstrak Artikel ini mendiskusikan representasi kepemimpinan dalam dua naskah, Nagara Krtagama (1365) dan Babad Tanah Jawi (1788). Saya berargumen bahwa Negara Krtagama merepresentasikan kepemimpinan Kerajaan Majapahit, sedangkan Babad Tanah Jawi merepresentasikan kepemimpinan Kesultanan Demak, Mataram, dan Pajang. Pertimbangan interdisipliner —melibatkan kajian filsafat, psikologi, sastra, dan budaya— membantu saya untuk memformulasikan anggitan kepemimpinan pascakolonial dalam tubuh pemerintah Indonesia yang masih memobilisasi konsep kepemimpinan prakolonial. Dengan menggunakan metode semiotika dan heuristik, saya menemukan lima elemen kepemimpinan prakolonial, yakni: (1) sumber legitimasi; (2) nilai bersama sebagai norma; (3) media komunikasi; (4) strategi kepemimpinan; dan, (5) pemecahan masalah. Saya menyimpulkan bahwa strategi kepemimpinan lampau yang digunakan dalam kepemimpinan masa kini merupakan indikasi simptomatik kepemimpinan prakolonial Mataram. Karakteristiknya adalah manipulasi legitimasi, kurangnya kesadaran moral, dan berdasarkan permainan kuasa. Kata kunci: Nagara Krtagama, Babad Tanah Jawi, kepemimpinan prakolonial Abstract This article discusses representation of leadership in two manuscripts, Nagara Krtagama (1365) and Babad Tanah Jawi (1788). I argue that Nagara Krtagama represents leadership of Majapahit kingdom, while Babad Tanah Jawi represents leadership of Demak, Mataram, and Pajang sultanate. Interdisciplinary accounts —involving philosophy, psychology, literature, and cultural studies— help me to formulate construction of postcolonial leadership in postcolonial Indonesian governments that still have mobilized pre-colonial leadership concepts. By using semiotic and heuristic method, I find five elements of pre-colonial leadership, namely: (1) legitimacy sources; (2) shared values as norms; (3) communication media; (4) leadership strategy; and, (5) problem solving. I conclude that the older leadership strategy used in the recent leadership model is symptomatic indication of Mataram’s pre-colonial leadership. Its characteristics are legitimacy manipulation, less morality awareness, and based on power play. Keywords: Nagara Krtagama, Babad Tanah Jawi, precolonial leadership A. Pendahuluan sistem reproduksi kepemimpinan pasca- Laporan Kompas yang berjudul Orde Baru. Perubahan yang sudah “Indonesia Kian Dekati Negara Gagal” berjalan lebih dari sepuluh tahun hanya (7/3/11) menunjukkan gejala kelemahan menyisakan kepemimpinan yang tidak 59 Vol. 1, No. 1, Juni 2011 mampu memecahkan masalah-masalah melalui antisipasi-antisipasi yang paling mendesak dan gagal memproduksi sistem mungkin. kepemimpinan kuat dan bisa dipercaya. Empat hal itu pula yang memenga- Artikel ini mengkaji kepemimpinan ruhi The Ary Suta Center Series on Strategic yang terdapat pada Kakawin Dēśa Warņnana Management untuk menyusun kinerja uthawi Nāgara Kŗtagama (selanjutnya kepemimpinan. Berdasarkan makalah disingkat NK) dan Babad Tanah Jawi berjudul ”Role of Inteligence in Leadership (kemudian disingkat BTJ) kemudian Communication”, dia mempertanyakan direfleksikan untuk kepemimpinan masa modus-modus komunikasi pemimpin kini. NK diasumsikan sebagai representasi yang sedang terjadi. Sebagai contoh, ideologi Hindhu-Buddha yang jejak- kasus-kasus besar yang terjadi di lembaga jejak pikirannya dapat ditemukan dalam legislatif, yudikatif, dan eksekutif me- Pancasila. BTJ diasumsikan sebagai rupakan cermin lemahnya kemampuan representasi dari ideologi Islam yang para pemimpin. Karena itu, dia ber- jejak-jejaknya dapat ditemui dalam simpulan: ”Kinerja seorang pemimpin mayoritas masyarakat Indonesia sekarang. (leadership performance) dapat ditentukan Konstruksi kepemimpinan yang dihasilkan dari bagaimana cara pemimpin tersebut oleh dua representasi itu sangat bermanfaat membangun hubungan (relationship sebagai dasar penjelasan terhadap model building) dengan menjalankan fungsinya kepemimpinan masa kini. sebagai navigator, agen dari kecerdasan Kajian kepemimpinan dalam NK dan bagi pengikutnya (agent of intelligence), BTJ dilakukan untuk mencari keselarasan community developer, dan agen perubahan kepemimpinan masa lalu dengan (agent of change)” (Suta, 2010:20). kepemimpinan masa kini. Kajian masa kini Masalah utama yang hendak dikaji memberikan petunjuk tentang keterputusan dalam artikel ini adalah apa koherensi konsep-konsep kepemimpinan masa lalu. kepemimpinan prakolonial dalam konstruksi Dengan demikian, penelitian-penelitian kepemimpinan masa kini? Berdasarkan psikologi Barat tentang kepemimpinan framing masalah di atas, relevansi konsep- sebagaimana dilaporkan oleh Gene Klann konsep kepemimpinan dalam konteks (2007), R. Mai dan Ackerson (2003), dan Indonesia itu menjadi sangat perlu dibing- Richard W. Paul (2002) belum tentu sesuai kai melalui konsep kepemimpinan yang dengan konteks Indonesia. didasarkan pada dua teks di atas. Perspektif kepemimpinan meman- Hasil kajian ini dijelaskan melalui (1) faatkan hasil pembacaan terhadap Gene deskripsi atas dua teks sebagai objek kajian, Klann (2007), R. Mai dan Ackerson (2003), dan (2) model kepemimpinan dari dua teks, Richard W. Paul (2002), yang menyatakan dan (3) relevansi dengan kepemimpinan terdapat empat hal yang menjadi tolok masa kini. Temuan mengangkat lima hal, ukur kepemimpinan yang efektif. Pertama, yaitu: (1) legitimasi pemimpin, (2) perilaku sebagai navigator yang menunjukkan arah pemimpin, (3) medium komunikasi, (4) perubahan dalam sebuah kelompok. Kedua, nilai-nilai dasar anggota kelompok, dan sebagai agen kecerdasan, yakni memberikan (5) kasus-kasus situasional dalam proses prioritas kegiatan-kegiatan pembelajaran kepemimpinan. Konfirmasi faktual itu yang berkelanjutan. Ketiga, sebagai pem- dilakukan melalui pembacaan naratif untuk bangun komunitas, yakni membangun menghasilkan sekuen sebagai satuan- jaringan dengan orang-orang terbaik dengan satuan dalam cerita sebagai satu sistem. cara penciptaan cerita untuk tujuan-tujuan Hasil pembacaan terhadap masing-masing bersama. Keempat, sebagai agen perubahan teks dibandingkan di dalam sebuah bagan. yang bermakna bahwa pemimpin haruslah Keluaran yang diharapkan adalah sebuah mampu merespons perubahan-perubahan model kepemimpinan yang bisa dijadikan 60 Kepemimpinan Prakolonial dalam Nagara Krtagama dan Babad Tanah Jawi Saifur Rohman sebagai paradigma dalam pemahaman 1. Legitimasi: Pemimpin Titisan kepemimpinan. Dewa Kepemimpinan dalam Nagara Krtagama didasarkan pada nilai-nilai yang dipercayai B. Kepemimpinan dalam Nagara masyarakat. Masyarakat membutuhkan Krtagama sosok yang adikodrati, yang memberikan Nagara Krtagama (NK) adalah sebuah bukti-bukti atas apa yang dipercayai buku yang secara umum berisi sejarah selama ini. Sementara itu, masyarakat pada politik, sosial, dan tata pemerintahan pada abad ke-10 hingga abad ke-13 didominasi masa abad ke-14, pada masa keemasan oleh kepercayaan Hindu dan Buddha. kerajaan Majapahit. Naskah NK telah Teologi atas kepercayaan ini bertumpu diakui oleh badan dunia UNESCO dan pada deskripsi tentang kehadiran dewa di terdaftar dalam The Memory of the World kayangan. Dewa ini mengatur jalannya alam Regional Register for Asia/ Pacific (Kompas, raya. Hal-hal terkecil di dalam fenomena 24 Mei 2008). Judul lengkapnya adalah sosial dianggap sebagai manifestasi dari Kakawin Desa Warnnana uthawi Nagara pengaturan alam raya. Krtagama. Secara etimologis, kata kakawin Raja Hayam Wuruk lahir di Kahuripan berarti sebuah karya tulis dalam bahasa pada 1334 Masehi (Riana, 2009:54). Penulis Kawi yang menggunakan bentuk, ritme, NK (Mpu Prapanca) menyamakan model dan suku kata tertentu. Kata desa berarti kepemimpinannya dengan Sang Hyang ‘wilayah’, kata warnnana berarti ‘aneka Giri Pati sebagai pelindung jagat raya. Dia ragam’. Sementara itu, kata nagara berarti dianggap sebagai titisan dari Sang Hyang ‘negara’, krta berarti ‘kejayaan’ dan gama Giri Nata yang bersemayam di Gunung berarti ‘agama’. Terjemahan bebasnya Semeru. Titisan adalah perwujudan dari mengacu pada arti penulisan berbagai daerah abstraksi tentang segala sesuatu. Secara atau negara berdasarkan tradisi agama yang kognitif, Raja Hayamwuruk dianggap suci (Riana, 2009:x). Karya ini ditulis oleh “Menguasai segala hal yang rahasia dalam Mpu Prapanca, seorang pujangga istana filosofi aliran Wisnawa.” Hayamwuruk Majapahit, pada 1365 (1287 Saka) ini dan digambarkan sebagai Dewa Kekayaan pertama kali ditemukan 1894 oleh J.L.A. memiliki banyak pengetahuan dan mampu Brandes, seorang staf bidang kebudayaan meredam segala marabahaya (Riana, pemerintahan Belanda (Slametmuljana, 2009:5). Pencitraan yang terbangun ditulis 1979:37). dengan istilah raja digambarkan sebagai Cerita dalam NK dibagi dalam “dewa mangindha rat juga siran lumanglangi wirama atau pembaitan yang dalam sastra jagat” bermakna penjelmaan dewa yang Jawa baru disebut pupuh. Pembaitan sedang mengelilingi dunia. itu menggunakan irama, jumlah suku kata, serta baris yang mengikuti pola- 2. Strategi: Pelestarian Norma pola tertentu sehingga bisa dinyanyikan. Strategi adalah cara-cara untuk men- Wirama berasal dari bahasa Sanskerta yang capai tujuan yang diungkapkan secara berarti “ritme” (Zoetmulder, 2004:1444). langsung maupun tidak langsung.
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