Land Management, the Myth of Dewi Sri, and the Balance of Javanese Cosmology, an Anthropogeographic Overview
ISSN 0024-9521 IJG Vol. 45, No.2, December 2013 (158 - 170) © 2013 Faculty of Geography UGM and The Indonesian Geographers Association LAND MANAGEMENT, THE MYTH OF DEWI SRI, AND THE BALANCE OF JAVANESE COSMOLOGY, AN ANTHROPOGEOGRAPHIC OVERVIEW
Suwardi [email protected] Faculty of Language and Art, Yogyakarta State University
ABSTRACT
The research was conducted in the Prangkokan Village, Purwosari, Girimulyo, Kulon Progo,, Yogyakarta. The purpose of this study is to reveal the land management practice in the study area based on the mythl of Dewi Sri who is believed to maintain the balance of cosmos. Significance assessment performed based on anthropogeographic approach. This research was conducted based on qualitative ethnographic methods. The results showed that agricultural land management still influenced by the myth of Dewi Sri. This “Dewi Sri myth” is trusted by the farmers because they believe that the gods were able to maintain soil fertility. Dewi Sri myth is also believed to be able to maintain the balance of the cosmos. In anthropogeographic terms, the farmers live in Prangkokan village are managing arable land and yard with a spiritual mindset. The traditional management of soils apparently is believed can bring fertility and prosperity to the community life.
Keywords: soil management, Dewi Sri myth, cosmology, anthropogeographic
ABSTRAK
Penelitian ini dilakukan di dusun Prangkokan, Purwosari, Girimulyo, Kulon Progo, Girimulyo, Kulon Progo, Daerah Istimewa Yogyakarta. Tujuan penelitian ini adalah mengungkap pengelolaan tanah dengan memanfaatkan mitos Dewi Sri, untuk menjaga keseimbangan kosmos. Pengkajian makna dilakukan secara anthropogeographic.Penelitian dilakukan dengan metode kualitatif etnografik. Hasil penelitian menunjukkan bahwa pengelolaan tanah pertanian masih menggunakan mitos Dewi Sri. Mitos ini dipercaya karena Dewi Sri sebagai dewa yang dapat menjaga kesuburan tanah. Mitos Dewi Sri juga diyakini dapat menjaga keseimbangan kosmos. Dari sisi anthropogeographic menunjukkan bahwa kehidupan petani dusun Prangkokan, mengelola tanah garapan dan pekarangan dengan pola pikir spiritual. Pengelolaan tanah secara tradisi tersebut ternyata akan mendatangkan kesuburan dan kesejahteraan hidup masyarakat.
Kata kunci: pengelolaan tanah, mitos Dewi Sri, kosmologi, anthropogeographic
INTRODUCTION community behavior, for example in Prangkokan village. They believe in the Most of Prangkokan Village inhabitants, myth of Dewi Sri in cultivating and mana- Purwosari, Girimulyo, Kulon Progo live in ging the farmland. The background of farmland area. This village is located in the beliefs, offerings variety, puppet show, and Menoreh Mountain. The farmers in this and the whole series of mystical action that area manage and cultivate the rice and pa- refer to Dewi Sri have not been studied lawija (types of secondary crops) not only before. There are only several study rela- physically, but also non-physically. The ted to the myth of Dewi Sri, for example treatment of soil is physically done by contained in Jurnal Kejawen, Mulyana hoeing, sowing, planting, and picking, [2006] tried to examine rituals related with while the non-physical treatment for the Dewi Sri and Javanese religiousity. Ho- land is conducted based on myths and wever, the research of this myth was not local beliefs. Their non-physical manage- covering the management of traditional ment of farmland is based on mindsets and farmland. Dewi Sri Myth also has been beliefs that exist for generations. Mystical discussed in the Jurnal Jantra, written by mindset and beliefs of Javanese towards Sumintarsih [2007], especially in asso- the spirit of the gods often affect the ciation of the myth with other rituals such
Indonesian Journal of Geography, Vol 45, No.2, December 2013 : 158 - 170 as marriage, tingkeban (pregnancy cele- general and villagers of Prangkokan in bration), and so on. particular believed that farmland as a form of natural resources that can produce eno- The myth of Dewi Sri generates a lot of rmous fortune if it is managed proportio- attention, because there are elements of nally. Management of farmland associated myth and efforts to preserve soil fertility. with traditional way of thinking and action The soil fertility in Javanese philosophy of are also influenced by their mystical life is also related to the context of philosophy of life. Javanese philosophy of Javanese cosmology. The conclusions that life established a tradition in typical farm- can be drawn from the discussion in the land management. This is part of a discu- article is that the Dewi Sri myth is a ssion in the context of anthropogeography. representation of Javanese thought. Java- It means that anthropogeography examine nese people think that they are originated the relationship between cropping patterns, from God. The origin of the plant fertility way of thinking, and traditions that are comes from the world above (God) which believed to save lives. Anthropogeography is manifested into human life. is a branch of Earth science that studies the earth and its inhabitants [Koentjara- In Hindu mythology, there is a term called ningrat, 2010]. The science confirms that Cakti [Sumintarsih, 2007]. Cakti is a the arbitrary management of the earth symbol of the power to create something. (ground) generally produces less favorable Dewi Sri is Vishnu’s Cakti. In Javanese impact to the owner. It is different when mythology, Dewi Sri is always accompa- humans perform traditional management nied by Vishnu. In Javanese communities, using a offerings ritual, utilizing spiritual the system of belief to Dewi Sri is always culture, and religious acts, in which associated with good fortune and welfare. farmland will bring forth of prosperity for Therefore, in addition to land welfare, soil its owner. fertility is also geographically associated with various rituals. Slametan (celebration THE METHODS ritual) in agricultural tradition, is a mani- festation of Dewi Sri myth to maintain soil Setting and Selection of Informants fertility. The setting is determined by purposive sampling. The targeted informants are Study of farmland has also been carried farmers in the villager areas of Prangko- out by Kapungwe [2012] in Indonesian kan, Purwosari, Girimulyo, Kulon Progo, Journal of Geography, vol 44 number 2, in Yogyakarta. The selection of these study Zambian society. This study highlights area is in line with the Mulder [2001] sta- various land management and irrigations tement, which said that Yogyakarta is one without associating with mystical action. of the Javanese mystical bases. This mysti- Similarly, the study of farmland in Sleman cal belief is underlying the people to con- regency by Harini et al., [2012] did not tinue manage the farmland traditionally. discuss the mystical land management. Their study is based on a survey toward The time of the research is determined internal and external effects to the con- with regard to opportunity of penghayat. version of farmland. This is done through personal approach, relaxed-nglaras rasa; temporary silent- From those two studies on the soil mana- bawa rasa; and re-contemplating a gement, it seems that the study of farmland context. The time context selected is Rejeb in the Prangkokan village associated with month, after rice harvesting, and next to mystical aspect is a novelty. This is the upcoming rice planting. During that important because the Javanese people in time, they perform a village cleaning 159
LAND MANAGEMENT , THE MITH Suwardi action called Sri Mulih during the day and Adler, 1994]. Data from the informants followed by an entertainment free act in then processed, reflected, perceived, the evening. imagined, associated with cues, symbols, attitudes, and then interpreted and asked This research took traditional farmers with again based on inter-subjective induce- regard to religious heterogeneity, while ment. they still perform mystical acts collecti- vely. The setting taken is the act of farmers Analysis of the data in their daily life, that cover village The data were analyzed qualitatively, cleaning tradition, wiwit tradition, and which means that the data are described selametan (ritual) for ancestral spirits. through descriptive explanation. Data were analyzed inductively, and then described in Data collection techniques based on anthropogeographic approach. The data are collected based on the The description of the analysis results is concept of Kohut [Geertz, 1983], using conducted through emic approach; it is the near location experience, as opposed to cultural etnogeographic represetation of distant experience. In this kind of way, the the people who were inside the culture. method is not much different with EMIC With regard to the analysis, the researchers models, as opposed to the ethics modes tried to understand the mystical practices [Pelto, 1978]. It means the researcher on a symbolic level. Analysis of such data involved directly in the context of farmers conducted based on Verstehen approach, community in Prangkokan village, Purwo- namely the interpretation of the data and sari, Girimulyo, Kulon Progo. Researchers then described in detail (in-depth analysis). took a close watch, trying to feel same as the subject, and perform activities such as In-depth description is ethnography expo- the subject of the research. sure method, which is characterized by three things, namely interpretive, a social To obtain data related to mystical culture conversation existence, and paraphrasing that is covered in ritual, puppet show, and conversation to be easier accepted. Of village cleaning tradition, researchers those explanations can be compiled conducted participant observation techni- following research flowchart (Figure 1). que and in-depth interviews [Adler and
Determining Data collecting and Journal Informant/Setting categorizing Writing
Performing Participational Observation
Concluding and
Reporting Data Analyzing In-depth
Interviewing
Figure 1. Flow chart of the research
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Indonesian Journal of Geography, Vol 45, No.2, December 2013 : 158 - 170 `````````````
Figure 2. Setting of the research area, the village of Prangkokan, Purwosari, Girimulyo, Kulon Progo [adapted from Suwardi, 2012] 161
LAND MANAGEMENT , THE MITH Suwardi RESULTS AND DISCUSSIONS leave the ritual, for any reason. Therefore, even in a simple form, Dewi Sri Ritual Dewi Sri Ritual and Myth of Soil should always be held every year. The Fertility farmers tried to preserve the ritual by dues Farmers in the Prangkokan, Purwosari, Gi- (urunan) funds. Someone who often rimulyo, Kulon Progo village usually ma- initiated the rituals always require people nage soil by hoeing (Macul), harrowing to collect dues and fund some raw (nggaru/nggrabah), and plowing (ngluku/- materials such as coconut, spices, fruits, mluku). They still use local horoscope and so on. calculation (petangan Java) to determine the right time to work [Koentjaraningrat, Villagers are always obedient to dues 2010]. Beliefs in the horoscope are also together. Even if there are no crops shown in the mystical process of soil (drought), they enthusiastically running cultivation. So even though most of the the ritual. Before they do selametan at management of soil has now changed by village head’s home, all residents worked using tractors, they still conduct Dewi Sri together to clean the tomb of the village special ritual in carrying the fields. [Marto Jalal, 2010].
The rituals related to Dewi Sri, according Based on the description from the in- to Santiko [Suyami, 2001], is analogously formant, it is enough to convince that synonymous with the understanding of the Dewi Sri ritual activity is supported by all concept of mother in Javanese culture. Ja- the villagers. Every people willingly vanese are conceptualizing mother as a expend the money and effort, because they synonymous to soil, because soil is pro- have a spiritual responsibility to preserve ducing fertility. Dewi Sri is the goddess the myth that could save their lives. The who gave birth and spread fortune. agricultural rituals are performed at the time of harvest, sow the seeds, and put the Therefore, the people of Purwosari consi- rice into the rice container (barn). Here is a dered Dewi Sri as a sacred Goddess. Ritual picture of one of the Prangkokan villagers of agriculture has always been associated who are implementing offerings called with Dewi Sri myth, as the incarnation of wiwit (Figure 3). the god of fertility. People do not dare
Figure 3. Implementation of Wiwit offerings in the study area 162
Indonesian Journal of Geography, Vol 45, No.2, December 2013 : 158 - 170 The images portray that this ritual is a In the middle senthong there is pasren, a meant of beginning in picking rice. Wiwit place to put offering and to meditate. In is held in the middle of rice fields, with the left senthong, as a place to store farm offerings of a small cone, two golong, co- tools and right senthong for home owners conut made Pelas as a side dish, vegeta- to sleep. In other words, the middle sen- bles, pulut banana, and gantal made of thong is where pasren (agricultural pro- betel. Wiwit is a Dewi Sri ritual at the start duct) located, which is cosmological of picking rice. Dewi Sri Ritual then inhabited by Dewi Sri to keep the rice. continued with storing rice to the barns (munggah lumbung). Barn is the place to Before leaving the house to carry out the store rice for the Javanese. Barn is made of village chief festivity, people always put rectangular-molded wood and some are the offerings at the middle senthong. The from pottery (soil). According to the villa- offerings consist of bitter tea, two golong gers this ritual always continued with vi- rice, small cone, and ambeng accompanied llage cleaning tradition, in order to protect by side dishes. Usually when people entire people who live in the farming area conduct selametan ritual at village head from disasters. home, they bring offerings (ubarampe) into a small basket called tenong. Everyo- Village cleaning tradition is self-cleaning ne follow the selametan ritual together ritual both inner and outer, with the while watching the puppet show. Kenduri activities of: (1) clean the graveyards and puppets being executed during the scene village roads, (2) festivity in the village when Dewi Sri is lost, must be found, and head's house, (3) lay a wreath (nyekar) to returned to the kingdom of Ngamarta. At graveyard, (4) offering rice and store it that time puppet show will be suspended into the barn, (5) puppet show, (6) enterta- and resumed after festivity prayer. inment. More than that, the villagers believe that when Dewi Sri was given The story that must be taken during the offering, then she would participate in day is the story about Sri Mulih, since the maintaining the welfare of rice in the barn. era of ancestors. The change made each This tradition implies a message to keep year is only the puppeteers. Dewi Sri had the Dewi Sri’s graveyards and grounds to be given flowers and splashes holy clean, so she is willing to take care of the water from the elders. This is for the soil welfare and fertility. welfare of farm land. The person who gave the Dewi Sri puppet is also an elder, Mbah Purwosari villagers always positioned the Jogosari. People are usually obedient. All barn in a respectable position. Barns, the men feel bad if they are not present in this cosmological placed on the back of the collective festivity ritual [Marto Jalal, house called a chamber (senthong). Sen- 2010]. thong is divided by Prangkokan People into three parts, there are (1) senthong ki- Puppet show with Sri Mulih story is consi- wa, to store weapons and agricultural dered as aesthetically prayer to preserve tools, (2) senthong tengen to sleep, and (3) the fertile soil by people of Prangkokan, middle senthong to store rice, tubers, and Purwosari, Girimulyo, Kulon Progo. Soil other agricultural products. Middle Sen- fertility is a symbol of prosperity. It is as thong is also a sacred place, which is used said by Ki Marsono (a puppeteer who for meditation (prayer). This sacredness is performing more than ten times of Sri what causes the rice barn for storage is Mulih story), the antawacana as the palace treated as a holy place [Suaka, 2013:48). scene also be starting points for prayer in Barn is usually placed on middle senthong, hope that it will bring welfare and garden there are two Loroblonyo statues nearby. soil fertility. 163
LAND MANAGEMENT , THE MITH Suwardi Negari ingkang panjang punjung pasir an angel as a god of fertility usually greet- wukir gemah ripah loh jinawi ed royally in wiwit ritual, which is the Tulus kang sarwa tinandur, murah kang ritual of picking rice. Wiwit also called sarwa tinumbas methik ritual. Thanksgiving at methuk Wiji datan tinanem, kewan iwen datan manifested in Sri Mulih puppet show. kinandhangan This village cleaning ritual always take Sri Translation: Mulih play, especially during the day. ‘Wide Country surrounded by the Evening performances are free story. Dewi mountains and the ocean, prosperous, and Sri was initially gone, want to find her wealthy. Every seed planted is always gro- sister named Sadono. If not “dimemule, wing, commodity prices are not expensive, diselameti”, usually something happens in the seeds that were not be planted is grow thes village. Indeed he said the rice crop is by itself, the animals do not need to put in often unpleasant, attacked by pests. People the cage. ' here have always believed Dewi Sri can bring fertility and good fortune [Marto Sri Mulih puppet show is actually similar Jalal, 2010]. to wayang wong (general puppet show) in Sri Kembang show, In this play, Dewi Sri The show is an effort to take care of the becomes a symbol of fertility. Dewi Sri management of farm land spiritually. figure, according Hersapandi et al. [2005:- Meanwhile, the incorporation of ritual wi- 158], is motivated by the rice god who has wit with clean village ritual is also a been long believed by Javanese, goddess symbol of the cleansing tradition. Besides of fertility, and the Goddess of prosperity the material leaned in the form of garden that is very close to the Javanese soil, the spiritually is also cleaned an inner community life. The Sri Kembang show is cleansing effort of the Javanese tradition. similar to Sri Mulih in the puppet play. Sri Whenever the inner are clean and the Mulih stories are usually used by Merti ground is clean, the rice planted will bless- dusun, especially in methuk Dewi Sri ritual ed and produce fertile soil. Fertile soil is [Subalidinata, 1985:21]. Methuk means believed to bring fortune in by the pick Dewi Sri from heaven. The arrival of community.
Fugure 4. The puppet show scene of Sri Mulih story
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Indonesian Journal of Geography, Vol 45, No.2, December 2013 : 158 - 170 Myth of Dewi Sri as Soil Balance considered to brings a lot of diseases, (3) Keeper Manitis Vishnu soil, which means an In Javanese religious insight, human occu- undulating/flat land to the north, is more pied land comprises two layers, namely (1) suitable for farming, (4) Sri Sadana soil, wadhag layer, which means common which the slopes facing to the south, is ground 'that can be planted just about considered to bring a lot of fortune. It can anything, such as rice, corn, soybean, and be seen from Figure 5. (2) layers of the cosmos, which means soil that contains spiritual insights. At this Soil type (1), (3) and (4) are also believed cosmos layer, the land inhabited by the by villagers Prangkokan, as soil that can forces of the cosmos. The power of the bring good luck. Farm land in the Prang- cosmos, according to the Javanese, means kokan village mostly has slope facing to that the land is inhabited by a goddess the south and the north. Therefore, they named Dewi Sri. Most of the land in Java strongly believe in the myth of Dewi Sri. becomes farm land (agrarian). Therefore, Whenever Dewi Sri is adored, not let Dewi Sri is much respected by the farmers. down, and not abandoned; soil under Dewi Sri is considered to have cosmo- cultivation will bring a lot of luck. Myth of logical power. Dewi Sri as soil fertility goddess, has pe- netrated into all spheres of life in Javanese Prangkokan villagers believe that the two culture. Originally, Dewi Sri is associated layers of the soil should be managed with the concept of soil and the land "mystically". They also divide a variety of occupied by Dewi Sri as a fertile soil. good soil to be processed as farmland. The distribution of soils associated with Dewi Cosmologically, soil is the main element Sri and their myths to other gods that are in human life. Soil is also involved in considered sacred. The type of soil that constructing the Javanese spiritual life. they believe produce welfare to the life Therefore, inside the human body, there namely: (1) Manikmaya soil, which is the are elements of earth, wind, fire, and land with slopes facing to the east, is water. Soil elements, if well managed, considered to bring a lot of fortune if causing the body fit and healthy. So if the properly managed, (2) Kalawisa soil, Javanese carelessly cultivate the land, it is which the slopes facing to the west, is considered to bring in custody (misery).
Figure 5. Sri Sadana land, bring a lot of fortune to its owner [Rudjiman , 2000]
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LAND MANAGEMENT , THE MITH Suwardi In 2010, people here have been attacked called numinous power. Numinous power by an itching plague, almost in the entire (gods) is the master of the supernatural, village. Because in Sri Mulih puppet show which is surrounding human life. This an offering was missing, no chicken meat superpower if maintained will be achieved was placed on top of puppeteer. Actually it on the regularity of cosmos. This means was already there but people forgot to set that the wadag soil management is in the it up. On the night, almost all people are hand of the cosmos. panic due to itching all over their body [Marto Jalal, 2010]. The cosmos is the cohesion of objects, events, both material and spiritual. This Dewi Sri puppet show usually associated may affect the power of the cosmos tillage, with the village cleaning ritual. The ritual layout, manifestation ritual, so that the Ja- is performed at the beginning of the vanese survived supernatural interference. harvesting time and at the end of the rice Even Akkeren [Magnis-Suseno, 1984] planting. Javanese people believed Dewi stated that the myth of Dewi Sri in the Sri is the ruler of soil fertility. According Javanese society efforts is related to soil to Soedarsono [1999] it is influenced by fertility. Javanese farmers honored Dewi Hindu culture in Java. Dewi Sri is a pro- Sri, so there is no conflict when they cutt- cess of adaptation to the Javanese Hindu ing rice (ani-ani) to finish working on rice gods. The influence of Hindu culture gave fields. This is the sensitivity of the rise to symbolic thinking of Java commu- Javanese who always proud of their nity. Dewi Sri can be said as a symbolic ancestors spirit. figure in the Java community [Herusatoto, 1987]. The influence of Hindu culture in Dewi Sri ritual is conducted because of soil management enriching the treasury of local belief that paddy plants derived from symbolic act of Javanese belief system. the body of Dewi Sri. Prangkokan Respect and worship to Dewi Sri is cosmo- villagers believe that in agricultural land, logical thinking Javanese people, which fertility will be maintained when the mean that people live in farming area "guardian deity of the soil fertility" not to requires protection from the greater power. be disturbed. Tribute given to Dewi Sri as Dewi Sri is considered have the power as th ruler of fertility and good fortune within the ruler of the land of gods. religious acts. Javanese religious actions Geographically, land will be fertile when are influenced by Javanese Hindu beliefs. Javanese man can work together with its The Javanese believe that the Dewi Sri as a ruler. god of fertility, represented through slametan ritual. This figure, according to Dewi Sri is a form of animism cultural dia- Herusatoto [1987] is considered as the lectic combined with Hindu culture. Dewi ruler of the god of plants. She is a symbol Sri figure considered as the savior gods of of fertility which is still believed by the soil fertility. If the society worshiping Javanese society. Javanese belief in the Dewi Sri, they expect that there will be a rituals related to Dewi Sri is a representa- help from the gods to cultivate the farm tion of the human dimension, which still land. This is also reflecting an ethical maintaining harmony, spirit, and nature Javanese life. Javanese ethics towards [Geertz, 2011]. Belief in the god by Stange other beings are mystically manifested to [1998] is considered as a very important maintain the balance of the cosmos. force in the inner life of the Javanese Magnis-Suseno [1984] states that the myth people. Prangkokan People belief to Dewi of Javanese society to Dewi Sri, actually is Sri becomes interesting folklore. Dewi Sri an ethical life. This myth formed Javanese is associated with the god of fertility. belief, which must respect the superpower Fertility is associated with the context of 166
Indonesian Journal of Geography, Vol 45, No.2, December 2013 : 158 - 170 women as a symbol of fertility. Women mantra bapa akasa and motherland (the are capable to give birth and progeny god the earth), who is none other than the (productive). Agrarian society who mana- Dewi Sri. ges soil associated with mystical mindset. People always look forward to obtain high Javanese society glorifies Dewi Sri figure rice crop productivity. because she is regarded as a figure who can be a protector and bring happiness. In anthropogeographic view, myth of De- Protection and happiness, realized when wi Sri is affecting Javanese spiritual cultu- the soil t is managed by ritual through re. The Javanese believe that the land, if selametan. occupied and cultivated regularly, will bring spiritual benefits, such as welfare. Soft attitude and behavior are believed to According to Mr. Sumarji (a rainfed far- bring wealth and prosperity. When the soil mer in Prangkokan, Purwosari, Girimulyo, is planted with rice, and all the palawija Kulon Progo), he once got a message from are fertile, it will bring prosperity to the Dewi Sri through a dream by his father farmer. Abundant possessions, fame, who have died. health, were the tops of the welfare of life. Many kinds of rituals are performed by If you want to get rich in food and Javanese society to honor Dewi Sri. clothing, you have to be diligent in According to Mr. Sumarji, Dewi Sri is cleaning the yard, the house, and the soil believed to arrived first in the village of around you. If waking up when the Prangkokan, Purwosari, Girimulyo, Kulon morning, do not lose with the first cock- Progo. She stopped by in his grandfather's crow. If you want to eat, wait until the food house on Kliwon (Javanese days) Friday cold. Dispose of waste so it does not night. His grandfather said, Dewi Sri left disturb your surroundings. Land and an important message. environment is a friend of human life. My grandson, create two golong rice, wu- In fact, according to Santiko [Suyami, duk rice, boreh flowers, dadap srep leaves, 2001] Dewi Sri figure is not only regarded ‘suruh ayu’, bananas ayu, and wulung as a fictional figure, but more than that. sugarcane. Bring it to the fields, and you She is known as a mythical figure that undoubtedly will get fertile rice field. Pests affecting human life, as the guardian of in your rice field will be gone if you burn agriculture in particular and happiness in white incense in your rice field. general. Dewi Sri is also a guardian of four wind The reason why Javanese adore Dewi Sri, directions, which in Javanese culture according to Junus [1985], is because they known as papat lima pancer. If Prangko- still believe in the gods, just like the kan people are able to maintain the balance Hindus. Dewi Sri is regarded as the of the four wind directions, the welfare of guardian of all disasters, and the fate of the soil will be maintained. There is a song agricultural land in Java. Therefore, many by puppeteer who always sing during the Javanese people doing agricultural selame- ritual. tan from ngawu-awu, which means seed (spread wiji), planting, matun, until pick- Adhuh biyung lunging gadhung ing rice or palawija. Dewi Sri is believed Sanghyang Dewi ing bang wetan to be the goddess who mbaureksa safe- Tumuruna paring sabda teguh rahayu guarding the welfare of farmers. So in Widadara widadari tumuruna selametan reksan, people always include Ana taman agung jleg tanpa sangkan
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LAND MANAGEMENT , THE MITH Suwardi Oh mother of yam tree Dewi Sri is referred as the goddess that can Goddess of the east bring fortune. She is the sacred figure Come down to give the word of salvation which can lead fertility to the farm land. God and goddess, please come down In the spacious garden suddenly Chanting songs in the shadow puppet always use those words due to above rea- Adhuh biyung pupusing tela-tela bang son. The lyrics are believed to have magic Sanghyang Dewi ing bang Kidul power as salvation prayer. The presence of Paring Tumuruna pangekering nepsu puppeteer in the Sri Mulih shadow puppet Widadara widadari tumuruna show is an important factor as a medium of Nggusah drengki sreine titah spiritual communication. The concept of mulih (return) is also synonymous with the Oh mother of yam tree word ‘down’. When the goddess was down Goddess of south to the earth, she is considered returning as Come down to give prevention against lust spiritual beings who maintain soil fertility. God and goddess, please come down In this condition, Groenendael [1987] sta- Remove these acts of envy ted that in the fertility rituals, the presence of puppeteer have a role as an intermediary Adhuh biyung pupusing tela-tela bang of human relationships with supernatural Sanghyang dewi ing bang kidul powers (supernatural). In the ritual, puppe- Tumuruna paring pangekering nepsu teer is considered to have an ability to co- Widadara widadari tumuruna mmunicate with supernatural forces. Pu- Nggusah drengki sreine titah ppeteer is a symbol of the human spirit or soul that can penetrate supernatural po- Oh mother of yam tree wers. Goddess of the west Come down to let the word of salvation Sri Mulih shadow puppet play is a spiritual Romance a secret so do not be tempted communication media. Puppet was moved In a spacious garden filled with beautiful by puppeteer. Puppeteer is a medium paintings (intermediary), so that the Javanese were able to spiritually, aesthetically, and ritual- Adhuh biyung oyoding wit pari kuning listically connected. Therefore, before Sanghyang dewi ing bang kulon performing shadow puppets, puppeteer Tumuruna paring sabda teguh rahayu must conduct laku prihatin (Javanese pray) Amrih lungiding asmara tan nggodha called ngrowot for three days. Ngrowot is Ana taman agung kang kebak reroncen puppeteer’s laku prihatin, where he only asri eat tubers, such uwi, cassava, and tela pendhem (sweet potato). In addition, the Oh mother of yam tree puppeteer is only drink water as a symbol Goddess of the north of purification. Self purification is a Come down and sprinkle fortune mental effort so that the shadow puppet So that people who work the land performance can bring salvation. In the wide rice fields and reap fruitful results Thus, it appears that the myth of Dewi Sri has a spiritual function to maintain the ba- From the anthropogeographic side, the lance of cosmos. Relationship between hu- song above is an ideal embodiment of mans and other forces are mystically ma- people in balancing their life. The balance naged by the Javanese. Such effort is a can be achieved when all people are portrait of anthropogeography, that the helped by the spiritual power of Dewi Sri. good relationship between creatures must 168
Indonesian Journal of Geography, Vol 45, No.2, December 2013 : 158 - 170 be useful to each other. When the relation- influenced by Hindu beliefs. Both philo- ship is well managed, it will bring balance sophy of life and their tradition are able to to cosmos. Harmony in the cosmos is a build Prangkokan community’s spirit in sign of welfare. carrying out their land because of the most of the people are living among the agri- CONCLUSION cultures or farms.
From the discussion, it can be concluded The farmers in the Prangkokan live by ma- that the management of farmland in the naging the land and yard with spiritual Prangkokan village, Purwosari, Girimulyo, mindset. Spirituality, it is done through a Kulon Progo, is still applying spiritual ma- ritual called selametan. Selametan also nagement in addition to physical mana- aesthetically manifested in the puppet gement. The spiritual Management is ca- show. Therefore, in the beginning of farm- lled non-physical management, especially ing season called wiwit; they pick the rice in the form of Dewi Sri myth. Physical and put the rice into the barn; Prangkokan management is an outwardly ground pre- society still use traditional equipment to servation management. The both ways of manage the land. The traditional soil ma- soil management are important to maintain nagement was able to bring fertility and the balance of cosmos. prosperity to the community. Finally, the mystical mindset of the farmers do not Non-physical soil management in the stu- need to be cornered as a polytheistic thing dy area is constructed based on the philo- as it stays true to the original religion of sophy of life and the Javanese mystical tra- the Javanese people. dition. Javanese philosophy of life in Prangkokan Village, Purwosari, Girimul- ACKNOWLEDGEMENTS yo, Kulon Progo is based on the desire to preserve of the soil, especially as a source Thanks to Mr. Martodiharjo, as the head of of life. Soil is not only physically mea- the Prangkokan village who have permi- ningful as a place to live on and to grow ttedus to do this research. Like wise to the crops, but also includes insights of Java- informants, especially Mr. Jalal Martoas nese cosmology. Javanese tradition in the an elder in the ritual. Hopefully Prang- village is affected by the public belief to kokan village will always in prosper. the spirit of Gods. This belief also
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