View metadata, citation and similar papers at core.ac.uk brought to you by CORE

provided by JOS - UNSOED (Jurnal Online Soedirman - Universitas Jenderal Soedirman)

A LACANIAN PSYCHOANALYSIS OF THE CHARACTER KARMAN IN AHMAD TOHARI’S KUBAH

Christopher Allen Woodrich International Indonesia Forum

Abstrak

Teori psikologi postruktural Jacques Lacan sudah memiliki pengaruh besar dalam pengertian cara pikir manusia. Hal ini nampak dalam ilmu sastra, di mana beberapa peneliti — termasuk Lacan sendiri — sudah menerapkan teori ini untuk lebih memahami karya sastra. Salah satu karya yang dapat dibedah dengan toeri ini ialah Kubah karya Ahmad Tohari, sebuah novel yang terbit padatahun 1982 dan membahas penebusan dosa seorang mantan komunis yang telah ditahan dua belas tahun. Artikel ini menggunakan teori psikoanalisis Lacan untuk menunjukkan bagaimana tokoh tersebut, Karman, merasa didorong untuk menemukan keutuhan yang telah hilang, serta bagaimana dorongan ini menyebabkan dia untuk masuk Partai Komunis lalu memeluk kembali agama Islam. Meskipun novel ini berakhir dengan harapan untuk masa depan, artikel ini akan membuktikan bahwa Karma belumtemukankeutuhan yang dicarinya.

Kata kunci: Psikoanalisis Lacan, Kubah, Ahmad Tohari

Abstract

JacquesLacan’s poststructuralist theories of psychology have greatly affected modern understandings of the human psyche. This is evident in literary studies, where numerous thinkers – including Lacan himself – have applied these theories to better understand works of literature. One work which benefits from such an application is Ahmad Tohari’s Kubah, a 1982 novel on the ex-communist Karman’s seeming redemption after spending twelve years as a political prisoner. This paper will use a Lacanian psychoanalysis to show how Karman’s need to find wholeness, one which has been lost since before his birth, led to his various activities, including the joining of the Communist Party and his return to Islam. Although the novel ends on a hopeful note, it will be shown that Karman has not truly found the wholeness for which he has searched.

Keywords: Lacanian psychoanalysis, Kubah, Ahmad Tohari Background particularly theories of psychology. As Any well-developed literary character evidence, in this article we discuss Kubah, will, like a real life person, undergo a a novel by Ahmad Tohari which was series of trials and tribulations which published in 1980. leads him or her to change: to adapt to The book Kubahis the story of new circumstances, to overcome personal Karman‘s fall and retribution, shortcomings, or to grow in maturity emphasizing his search for fullness. owing to unforeseen challenges. A Karman first attempts to find serious character may learn how to laugh, completeness through religion, family, while a bully may learn the consequences and romantic love, before turning to the of violence. Even those characters who do semblance of completeness presented by not appear to change may have, in fact, the Indonesian Communist Party and its attained a broader understanding of why ideology. However, his religious wife their own character traits are important, destabilises this self-identity and, when and thus achieved a greater understanding the Party is annihilated, Karman‘s of their own position within society and communist identity is destroyed with it. the community. These changes often are a By the end of the novel Karman has driving force behind a story-line, and seemingly found completeness, once when they are not, they serve to shape the again, in religion. This study will explain, plot as it unfolds. as comprehensively as the imperfect Character development, if handled by means allow, Karman‘s developmentand a skilled author, will be presented show how his renewed ―wholeness‖ is organically, as occurring naturally, with a just as fleeting as it was when he was logical basis which can be tracked.As younger. For this we turn to such, the psychological development of a psychological theory. character—and, thus, the reason why a story develops in a certain manner—can Literature Review be tracked as a logical progression and Various theories of psychology have can conform to established models, long been applied to literature. Wellekand Warren (1949: 75) found four major types of,wholeness during the mirror stage, of psychological approaches: the when they recognise their individual psychology of the writer (the oldest, bodies and begin creating a self- having been recognised since the Classic imagewhich they perceive as lacking. Age), of the creative process, of one or They attempt to formulise said image more characters within a work, and the after learning language, but soon audience. Later writers have provided recognise that language is incapable of subdivisions of the above typology: fully expressing their libidinal SuwardiEndraswara (2008: ix–xii), for desires.Around this time the instance, divides the creative process into recogniseacontrolling force,termed the both the creativity of writers and of ―Name-of-the-Father‖, to which they readers. The psychological models used must defer;this event is termed the by such studies can be based on the work Oedipus complex. of several thinkers, most often that of As a result of the Oedipal event, Sigmund Freud. humans no longer identify themselves as Another possible psychological part of a primordial whole, but as approach to literature is that of Jacques individuals defined in terms of their Lacan, which is based on an linguistically 1 formulated relationship understanding of language as something with others.As language provides no which cannot provide an absolute absolute meaning or understanding, it meaning, a primordial sense of belonging follows that a conscious framing of the which humans crave but are unable to relationship between individuals cannot obtain. Though Lacan promoted several be absolute.However, they long for the ideas pertinent to psychological sense of wholeness which was—in development, only a few key Lacan‘s theory—only present in the points,derived from (Sarup, 2011: 5), will womb, before sexual differentiation. They be brought up here. seek it, at times manipulating others to Lacan finds that humans become selfishly obtain a semblance of it, only to aware of their need for, and lack be further disappointed when wholeness is not found. The Real, an extra-linguistic the beginning of the National Revolution, entity which is, is inconceivable. A post- when he is about ten years old (61). By Oedipal individual is only capable of this time he has undergone Lacan‘s five framing an individual understanding of stages of self-loss: he has become the Real through the visually-based sexually-differentiated, received Imaginary (that which appears to be true) differentiated libidinal urges and realised and the linguistically-based Symbolic that they cannot be fulfilled, begun (that which is formulated as true);neither differentiating himself with the Other and is capable of revealing the Real.A true recognised his inherent lack of wholeness, understanding of one‘s self is thus language, and authority in the Name-of- unobtainable. the-Father. By the time he is introduced as a subject in Kubah,Karman isalready Analysis on his quest for wholeness. Kubah does not show Karman‘s At first Karmanattempts to satisfy his psychological development as he libidinal desires through Rifah, a girl experiences it, introducing the reader to several years his younger. Karman and the character after he has already spent 42 his family live on almost nothing but years searching for an unattainable sense cassava, owing to their state after since of wholeness. This search is linguistically the death of Karman‘s father. Rifah, formulated through flashbacks, allowing meanwhile, has been spoiled by her rich readers to begin to perceive (but never father, Haji Bakir. In order to obtain rice, really understand) it. For the purposes of and thus satisfy what he understands his this paper, Karman‘s search will be libidinal desires to be,Karman makes use explored chronologically,as he of the Imaginary and Symbolic truth that consciously experienced it, thus Rifah enjoys playing with whirligigs, and illustrating the causes and effects of will thus do anything to obtain one. He various stages in Karman‘s development. makes a whirligig from coconut leaves, Karman was born in 1935, but he is and is seemingly able to satisfy these only discussed as a subject sometime near libidinal urges: Rifah takes the whirligig and, in return, Karman and his brother are truth. He does not realise that what he offered plates of rice withside dishes, imagines, what he consciously formulates, which the two eat gluttonously. and what is Real are disparate. He is thus Karman is then brought to work for fortunate that his fellow villagers, though Haji Bakir‘s family, doing various driven by their own selfish desires, do not household chores and babysitting Rifah. manipulate Karman into actions which His goal is not to help the family, but are overly damaging to his own self- rather a tofulfill his needs for food and image. Karman is instead able to shelter. They provide both, as well as construct a positive view of his three quintals of rice for his family. This relationships with other, generating a is likewise selfish; Karman semblance of wholeness in which he can subconsciously craves the positive develop as a subject. Although he reception that such actions will bring, eventually becomes aware that there is allowing him to seek a sense of something he is lacking, including a job wholeness through the his family and the and romantic love, he imagines that it can community. Karman identifies his be easily fulfilled. He believes that he benefactorsas the Name-of-the-Father. will find a job easily and that Rifahwill be His deference is manifested in his ready to become his wife. diligence and, ultimately, his stand However, this unfounded belief against the crazed goat that attacks Rifah. opensKarman to more malevolent This is likewise not an action borne of manipulation, noted by the narrator as respect, but a selfish act meant to avoid inherently selfish and sparked in part by negative consequences which would Karman‘s gullibility. Members of the damage whatever sense of wholeness he local branch of the Indonesian has developed. Communist Party (Partai Komunis Throughout his childhood, Karman Indonesia, or PKI) considerKarman to be does not realise that the Imaginary and an ―excellent seed‖(―bibitunggul‖; 86) the Symbolic which he uses to understand which can be exploited for the importance what he experiences donot reveal the of the Party and, more importantly, for their own personal goals. Thus, the civil lack of wholeness he felt without a job. servant Triman and teacher Margo He believes this act to have been a minor approach Karman, subtly forcing the one, which benefited him more than youth to consciously recognise his lack of Triman. ―His eyes sparkled, his heart wholeness and thus driving him away filled with hope‖ 2 and he dreamed of from those who could mitigate the Party‘s climbing through the ranks because of his influence, including Haji Bakir. superior education (95).However, this The PKI begin the process by imagined truth is not the Real: by addressing one of Karman‘s needs. recognisingTriman and Margo as the Triman, who is known as a member of Name-of-the-Father, he has recognised the Indonesian National Party despite his their power over him and implicitly affiliation with the PKI, manipulates promised to defer to their wishes. His Karman‘s uncle Hasyim into sending the own subconscious desires have been youth to his home to discuss employment. subjugated to theirs, which are not meant Karman, in a selfish act of searching for to benefit him.He becomes further from the wholeness he believes a job will the sense of wholeness he has craved, provide. Karman gives his application to ―not in the least bit aware of the human Triman and is told that, as payment, he hands now pulling him‖3 (96) need only show gratitude to Triman, a The manifestations of the Name-of- condition which Karman accepts the-Father, Triman and Margo, help immediately.This defines their Karman gain employment at the camat‘s relationship. Triman, and by association office. They then further manipulate Margo, have asked to become identified Karman‘s need for employment, telling with the Name-of-the-Father, a status him that he must pass a test to become a which Karman grants by accepting their full-time employee and giving him terms. Karman accepts these terms for reading material which they state will selfish reasons: he subconsciously fears help him pass. This material, including losing their support if he refused to show ―theories of class conflict, stories of gratitude, which would bring back the collective farms in Russia, and even theories on the history of Imaginary is not the Real, leading materialism‖(96), 4 ismeant as an Karman to question his understanding of indoctrination into communism and himself and his relationships with others. consciously formulated to make Karman He is at first unable to accept this more malleable. Unaccustomed to being condition, thinking ―If I were richer than manipulated by persons with selfish Abdul Rahman [Rifah‘s fiancé], perhaps drives which are irreconcilable with his Haji Bakir would erase the word ‗too late‘ own, Karman studies diligently, viewing and I‘d be accepted as his son-in-law‖5 the readings, which are ultimately (100), a symbolic formation of the detrimental to his own goals, as aiding his situation that is heavily influenced by the search for the wholeness. PKI propaganda he had read, but Karman‘s sense of wholeness is ultimately this loss of wholeness leads to further manipulated by the PKI after the a ―feeling of disappointment, anger, and test: he is failed by the ―steel-toothed man‖ shame mix[ing] in Karman‘s heart. As a (laki-laki bergigi baja putih), a high- result, he began to feel vengeance and ranking PKI member and government hate towards Haji Bakir,‖6and ultimately employee.This destroys Karman‘s sense religion. of wholeness, leaving him especially Karman views Haji Bakir as a vulnerable. Three months later, after metonym of Islam: ―Haji Bakir had a receiving further indoctrination, he mosque, and for Karman, that old man believes that he has found some was a religious figure. And the worldly wholeness in communism. incarnation of religion in Pegaten was By this time Karman‘s sense of Haji Bakir!‖7(101). In order to exact his wholeness has taken another blow: he has revenge on Haji Bakir,Karman abandons learnedthat Rifah, whom he had thought Islam, hoping to assert power over the would be his wife if he asked,is to be manifestation of the Name-of-the-Father married to another man.Rifahbeing to which he once deferred and reclaim his unable to fulfill Karman‘s desire for a individuality and sense of wholeness. wifemakes Karman aware that the This effort is supported by Triman and Margo, both of intendto bring Karman reasserted his power over his own body, closer to the PKI and thus increase their rejecting the manifestation of the Name- own standing. They drive Karman‘s of-the-Father which disappointed him and hatred by emphasising Haji Bakir selfish giving a semblance of wholeness. It manipulation of Karman, especially in becomes an ―actual sign of the shifting light of the rich man‘s ownership of land values which had enveloped him‖8 (104) which had once belonged to Karman‘s This sense of wholeness, however, father. does not last long, as Karman‘s action Their linguistic formulation of Haji separates him from his family. Karman‘s Bakir‘s selfish needs are effective. uncle Hasyim, a former Hisbollah9 fighter, Karman‘s perceived increase in his attempts to tell him that―disappointment standing with Margo and Triman, and the [over Rifah] should not affect [Karman‘s] accompanying sense of relationship with God‖10 (105). Karman, wholeness,driveshim his hatred and in return, argues that he has not forsaken metaphoric revenge further. He no longer Haji Bakir – and thus Allah – only goes to Haji Bakir‘s mosque, and because of Rifah, but because Haji Bakir eventually stops his mandatory prayers owns land which was once his father‘s, altogether. This abandoning of religion which Karman perceives to have been takes its ultimate physical manifestation taken unjustly. The two argue, until when Karman destroys the small vessel Hasyim futilely orders ―at least, return to meant for holding ablution water your God‖11, to which Karman answers (―penampung air wudu‖; 104) behind his ―Let me be myself, Uncle‖. 12 The two home. The vessel, a symbol of Islam separate in anger, Hasyim thinking ―if I because of its use for prayer,is likewise were still part of Hisbollah,if I still had a representative of Haji Bakir. Thus, the pistol in my hand, a single bullet would destruction of the vessel becomes the be enough to shut the mouth of that metaphoric destruction of Haji Bakir as a forsaken child‖13(110). realised form of the Name-of-the-Father. Karman linguistically rejects Hasyim Karman believes himself to have as a manifestation of the Name-of-the- Father, asserting himself to be an woman, Marni. His need for the individual whom Hasyim cannot control. wholeness which he believes Rifah This has two subconscious explanations. capable of providing is enough to Firstly, by insisting that Karman return to overcome his hatred of Haji Bakir, the mosque and make peace with Haji allowing him to visit their home during Bakir, Hasyim casts himself as a cohort the dead husband‘s viewing. There of Haji Bakir, working – in Karman‘s Karman realises that ―every part of understanding – to subjugate Karman. In Rifah‘s body still had its charms‖14 (116) response, Karman‘s metonymy of Haji and once again attempts to understand Bakir as a face of Islam expands to Rifahthrough the Symbolic, formulating include his uncle. The second, more in his mind a belief that she would gladly selfish reason, is related to Karman‘s self- marry him so that she could be introduced image. By confronting the youth and to the important people in the area. He attempting to assert his influence over selfishly desires her, subconsciously him,Hasyimhas damaged their believing that she can fulfill his needs, relationship and, as a result,Karman‘s while continuing to hate Haji Bakir. self-image. He considers the value of his These conflicting needs, the need to resist relationship with his uncle less than the the old manifestation of the Name-of-the- loss he has incurred, focusing instead on Father and the libidinal need for Rifah‘s his perceivedly more beneficial companionship, confuse him. relationship with Triman; which he Before Karman can act, Triman subconsciously considers more likely to intervenes. His own subconscious desire lead to wholeness. for power, as well as the Steel-Toothed Karman‘s relationship with the PKI is Man‘s linguistically-formulated tested after Rifah‘s husband dies in a instruction, leads him to take Karman to motorcycle accident, leaving her a the provincial capital at widow– and, thus, available. Karman has Semarang.Karman agrees, but he is been unable to forget Rifah, despite unable to consciously formulate his having become interested in another reason for coming.He only recognises that he has been unable to refuse a woman he has just met, an act which Triman.In context, Karman may have society disapproves. subconsciously viewed the trip as an At first this does not affect Karman‘s escape from his confusion, and thus a conscious mind. He defines his actions path to a more stable identity. with Suti as ―nothing but lust‖ 18 (123) Karman and Trimango to Semarang and focuses his thoughts on Rifah, with Margo and Suti, a woman who ―used attempting to find the courage to face the party for her lust, or channeled her Haji Bakir and receive permission to take lust for the party. Same difference‖ 15 Rifah as his wife. This internal tumult (122) and had been consciously chosen to only worsens after he sneaks to her home divert Karman‘s libidinal urges. This she late at night and she orders him return in does skillfully. When Karman is car sick, the morning. This response, which once sherubs ―Karman‘s nape, chest, and again shows Karman that the Symbolic is stomach with Tiger brand balsam oil. Her not the Real, dashes his hopes of uniting touch showed her skill. Sometimes she with Rifah without having to confront the pinched Karman‘s thigh‖ 16 (121). She man whom he hates. He feels like ―a manipulates him, awakening his sexual small animal. Ashamed and sad‖ 19 drives and making him increasingly (128),and when he returns home he conscious of his lack of wholeness. To dreams that he fights Haji Bakir‘s goat aid her manipulation, Triman and Margo while his PKI comrades ―clenchtheir fists soon return to Pegaten, leaving Karman and yelllike crazy people‖ 20 (129). The and Suti alone. ―In a lodgement which fight against the goat becomes a metaphor prioritised the number of guests, [Suti] for winning Rifah‘s love. Karman had found a new toy. Fresh and virginal, subconsciously senses that the PKI is too‖17(122). Karman‘s sexual urges, once hindering him, and that Rifah– although awakened, become subconscious needs she needs him - will not accept him as her which must be fulfilled to find a sense of husband, but has yet to be able to wholeness, and lead him to have sex with linguistically formulate and understand this. Karman is unable to ―overcome the over the man who he once recognised as doubt which has been wrestling with the manifestation of the Name-of-the- him‖21 (132) and does not approach Rifah. Father: when gangs of robbers attack the While he avoids her, the PKI sends Suti village, Karman has Haji Bakir arrested to act as his lover, coming early in the and held for a month as a conspirator in morning so she can be seen leaving at the robberies. sunrise. Karman‘s reputation is put under While taking his revenge on Haji the shadow of fornication (zina), a sin in Bakir and attempting to assert himself Islam (Al-Quran 17:32). The community over the Name-of-the-Father, Karman ―accuses Karman of living a life tainted marries Marni as a replacement for Rifah. by fornication―22 (133), and although he She is expected to provide what Karman denies it, his protests fall on deaf ears. is lacking, a wife, and thus giveKarman His reputation within the community, and the sense of wholeness which he lost after thus the self-image he derives from it, is being rejected by Haji Bakir. This destroyed. It is then that the PKI pushes situation shows another degree of Karman to propose to Rifah. selfishness in Karman‘s choice: he hopes The Party perceives that Haji Bakir to convert Marni‘s familyto Communism will likely refuse Karman‘s proposal, and – ―Karman could surely make Marni‘s their Imagined truth is fulfilled. Haji family into people who think Bakirrejects Karman, saying he wants ‗progressively‘‖(141) – and thus increase Rifah to marry ―a man who can counsel his standing with the PKI. He likely her on Earth and in the afterlife‖23 (133): expects to be able to raise the couple‘s a devout Muslim, unlike Karman. For the children to be communists as well. second time, Karman‘s hopes are dashed, However, this symbolic and ―his hatred for Haji Bakir has become representation is not realised. Karman‘s complete‖24 (134), a situation desired by sense of wholeness which he derives from the PKI for its own selfish needs. Karman his relationship with Marni is more than attempts to find a sense of wholeness by he is willing to risk by forcing her to abusing his position and asserting himself abandon religion. He does not dare do it (143), subconsciously feeling that he will is going to be killed any day, subhuman lose too much of the wholeness he needs. and without standing. He is no longer As such he is ridiculed by the PKI – confident, but easily surprised: ―a spoon especially Margo, who challenges falling from the table was enough to make Karman at a PKI meeting and accuses the him jump. Someone knocking on the door younger man of ―allowing his wife to was enough to make Karman faint from smoke the opium [of religion]‖25(143). In fear‖26 (150).He recognises that the PKI, response, Karman asserts himself, using a manifestation of the Name-of-the- the ideology taught by Margo and Father, must answer to yet another, more Triman; he uses the ways of the Name-of- powerful manifestation of the Name-of- the-Father to assert himself over it. the-Father: the people and the Although in the end Margo praises government. Karman for his debating skills, Karman – In a selfish attempt to save himself angered by the debate – has suffered a while finding a sense of wholeness in his blow to his sense of wholeness because of relationships with others, Karman joins his lost standing within the PKI. Despite other PKI members in ―suddenly learning this, over the following five years he fully to pray again‖ 27 (151), an act which supports the party‘s programmes in pleases Marni. This is, however, not Pegaten and the surrounding area. enough. He feels that he is in danger and What sense of wholeness Karman has flees his home in Pegaten in order to found with the PKI is nearly annihilated ensure his own continuance. He hides in a following the PKI-sponsored 30 neighbour‘s yard and sees that what he September Movement coup in 1965. The Imagined has come true: there are men backlash against the movement means coming to kill him, dragging Triman that Karman‘s membership is no longer a along. Once they pass, Karman escapes positive asset, but a liability which can and hides at a nearby cemetery in lead to his death. He becomes a shadow LubukWaru, sleeping in the sand like an of a man, using his relationship with other animal. He has abandoned everything to people to self-identify as somebody who ensure his survival: his home, Marni, their children, and the PKI. He is left with irritated because Haji Bakir wouldn‘t let me marry his daughter. only himself,and thus cannot feel Second, I was irritated because my whole.He attempts to consciously parents‘ rice fields were unfairly being run by Haji Bakir. By joining formulate his situation, one which his Margo I wanted to take vengeance subconscious has already recognised: for this pain. Or, if possible, I wanted to take back the rice fields. ―isolated, hunted, and not knowing what Ah, I didn‘t know that I would be would happen to him tomorrow or the brought into this frightful situation. I didn‘t understand.‖30(160–161) next day‖ 28 (159). The question of his upcoming death, and what he has done, ―[Karman‘s] soul was shaken‖31 (168) hangs over Karman like a ―giant, by the events following the 30 September frightening ghost‖29(159). movement and his exile. Without another Karman begins to consciously person to talk to, a relationship through recognise how he has been manipulated, which he can understand himself, he aided by his subconscious (taking the suffers ―extreme torture‖ 32 (170). By form of a pro-communist shadow). recognising his situation and how he has Although this Symbolic realisation cannot arrived there, Karman enables himself to fully convey the Real, it helps Karman search for wholeness in a place other than become aware of his flaws. He begins to the PKI – assuming he survives. recognise the consequences of his actions, When Karman meets a simple rafts- and does not resign himself to fate like and fisherman named Kasthagethek, he is the shadow suggests: he insists that he is, able to find some semblance of respect, at least partially, responsible for his fate. and thus build up his own self-image. He linguistically recognises how he Kastagethek has not heard that Karman is became a communist, how he had a wanted man and still treats him as a searched for wholeness in the PKI, civil servant, asking questions like although he does not understand the ―would Mr Karman be willing to eat the Reality of the situation nor the future: rice of a raftsman?‖33(174) and showing ―[I began following Margo] first, his deference.Karman is also startled by because of heartbreak. I was how the man seems to have found wholeness in Islam, praying diligently Karman departs, full of hope. He finds a and later stating that his wife is never new hiding place, at the Astana Lopajang alone, but ―always together … with cemetery, where he is able to hold out for God‖34 (176). Karman is struck by this, thirty-four days. In this time he is able to and fondly recalls his childhood and the ―continuously develop an escape plan, time he had spent at the mosque, one of full of optimism‖ 37 (184), but he soon ―peace and constancy‖ falls ill, having consumed nothing but (―kedamaiandanketeguhan‖; 170).This raw meat and dirty water. In this gives Karman belief in a future, a hope condition he is captured and sent to Buru that his selfish goal of self-preservation Island, lacking even a semblance of can be realised. He has begun to Imagine wholeness. that he may find wholeness in Islam, like In isolation Karman‘s sense of Kastagethek, but is unable to reconcile wholeness implodes, falling even further this with the teachings of the PKI. He after Marni must divorce him to ensure does linguistically formulate that he was her and the children‘s continued wrong to join the Party, thinking ―if I had wellbeing. After reading her letter, he known from the beginning that the party thinks ―but … Marni is my could launch such a bloody attack as a wife!‖38(13),consciously defining her as few months ago, I would never have his possession and not an individual; as wanted to be a member‖ 35 (179) but such, her leaving is not understood as cannot abandon their teachings.He can being for her own good, but as part of thus not reach a semblance of wholeness. him being taken away. This destroys what As dawn breaks, Karman must ensure is left of his sense of wholeness, of his his own safety and leave Kastagethek.He understanding of himself: he only has the uses his status as a manifestation of the PKI, which now disappoints him. As a Name-of-the-Father, spurred from his result of the uncertainty over his own recognition as a civil servant, to ask identity, Karman‘s body becomes ―thin Kastagethekto ―keep their meeting a and weak. His gaze cannot be understood secret‖36 (181). The raftsman agrees, and except as total despair. His brows descend, molded in the shape of his bones. His relationships with others to establish his moustache and whiskers make Karman‘s own identity; there is ―clearly a sharp pale face seem a mess‖39 (17). dividing line between him and the world Karman has become dishevelled, his around him … [As such] Karman feels so unkempt body reflecting the struggle small; nothing. Not even an ant.‖ 40 (7). within; he feels no need to better himself This feeling of nothingness, a loss of as he sees no need to live.The imam who identity, leads Karman to position himself is meant to bring the prisoners back to as less than everyone else, always religion takes an interest in Karman‘s wondering how they will accept him; as a health and tells Karman he must return to result, he is unsure where he should go: religion to fill the emptiness in his heart. ―does my village, especially its people, Karman states that he still believes in want me back?‖ 41 (31) he asks.After God. This, however, does not offer him praying at a mosque, but not feeling even a semblance of wholeness: he is comfortable there, Karman visits his ―ashamed to admit‖ it, having been cousin Gono‘s home.He is unsure if Gono indoctrinated against religion for so many still lives there. ―In confusion and years (27). However, to selfishly ensure nervousness, Karman begins to turn his own continuance – and thus continue around … he once again feels like a his own search for wholeness – Karman foreign object on Earth.‖42 (32) agrees to the imam‘s terms, though they When he meets his son Rudio at do not immediately bringa sense of Gono‘s house, Karman is unable to make belonging. the first move: considering himself less After he is released from Buru, than an ant, he does not have the Karman‘s sense of wholeness and view of confidence to act. Even when Rudio himself remains decimated. He finds greets him, there is silenceas Karman himself confused by the changes in attempts to ―swallow the feelings which society. He no longer considers himself were about to erupt‖ 43 (34). Slowly he one with society, and thus cannot recognises that he will be well received. Imaginarily or Symbolically judge his Gono‘s wife hugs Karman tightly and asks him to live with them (35),Karman‘s This dome should not, of course, be mother and uncle welcome him back with understood as a mere dome, but as a open arms, as does Haji Bakir. Even his metaphor for Islam, one which Karman ex-wife Marniis pleased to see him, understands at a pre-linguistic saying ―I know you never wanted us to (subconscious) level but dare not express. separate, and I didn‘t either‖44 (198). This He finds the dome to be a crownfor the allows Karman to perceive that others mosque, the place where he and his still considered him important, and thus fellow Muslims can pray unto Allah. It begin to rebuild his sense of identity and serves as the highest point of the mosque, wholeness. as Allah is omnipresent in Islam;all were Karman‘s sense of wholeness, or created to serve Allah, and Allah controls more precisely his perception of everything; thus, all must bow to Him wholeness, reaches its ultimate textual (Al-Quran 51:56).The dome also has realisation after the community trusts him another physical property which runs to build a dome for the mosque. As he parallel to Karman‘s understanding of looks at it, he hopes to ―find what was Allah. It has no start and no end, but is a lost‖45(210), a loss of which he became complete circle. There is no breaking of consciously aware while in exile. He this link, and no matter how it is viewed seemingly finds recognition, and thus a the dome is perceived as maintaining this more positive identity,through this task: unity. Likewise, Allah does not have a his uncle sells three goats to fund the beginning nor end, nor is He broken; He project, and the villagers praise Karman‘s is one (Al-Quran 112:1–4). craftsmanship. He feels as if ―he has seen The dome, like Allah (and, by the route to return to togetherness and extension, Islam), does not differentiate equality … from which he had been between those of different backgrounds, excommunicated‖46 (211).The dome, and so long as they find respite within the the community‘s reaction to it, overwrites established boundaries; it protects Karman‘s sense of loss with a semblance everything from perilous conditions of wholeness and a positive identity. which may cause suffering.More explicitly, the dome will protect all those emphasising that she now belongs to under it from the elements, and Allah will Parta. Despite this, their libidinal drives protect Muslims who repent their sins remain evident. Upon their first meeting (tawbah) and take responsibility for their after his release from prison, Karman actions.Just as nobody is unfit to find feels his heart beating more quickly than protection under the dome, so it is taught usual. Marni, already torn between that Allah forgives all, bar idolatry (Al- Karman and Parma, feels herself Quran 4:48; 39:53). This includes increasingly drawn to Karman during Karman. Tini‘s engagement ceremony. However, as Karman is merely human, Another possible source of temptation whatever sense of belonging he has found is Karman‘s one-time sweetheart, Rifah. in his understanding of Islam will, Separating from her, led Karman to ultimately, not be permanent. He will realise that he could never find a sense of continue to search for further gratification, wholeness in her, despite his libidinal and such as in his libidinal urges. Karman‘s conscious urges.However, he still has former wife, Marni, has remarried, and feelings for her, as evidenced by his though he has verbally renegedany claim treatment of Marnias a replacement for to her as his wife, he has also reminisced Rifah, linguistically comparing the two. of her beauty.Karman feels himself to Although Rifah‘s feelings are not love her: when she divorced him while he explicitly stated, she is implied to have was in prison, Karman fell deeply ill, loved Karman as well: Jabir tells Tini feeling that she had betrayed his love. ―did you know my mother almost became Marni herself, likewise, has stated that your father‘s wife?‖ 47 (187), suggesting she cannot forget Karmanand that their that, had conditions been different,she divorce was only because of their would have accepted his proposal.Their situation (188). She has consciously feelings for each other afterwards are not formulated an understanding of her made explicit in Kubah. However, most feelings towards Karman and, upon likely they subconsciously retain vestigial meeting, formulated a rejection of him, libidinal drives.Unlike Marni,Rifah has not remarried since she became a widow, sense of wholeness which he found in his allowing her greater freedom in her understanding of Islam will be challenged, interactions with Karman. as the required celibacy cannot fulfill his By the time Karman has completed libidinal needs. Any attempt to find the dome, neither Marni nor Rifah are wholeness in Marni or Rifah is likewise discussed. They are, however, still doomed to failure: neither woman can expected to have a role in Karman‘s life. fulfill or understandall of Karman‘s needs, He will continue to be involved in his and likewiseKarman cannot give them a children‘s lives, and can thus be expected true sense of wholeness. Like all humans, to frequently meet Marni. Rifah, Karman must continue in a state of flux, meanwhile, has become his sister-in-law, continuously searching for a way to fulfill and thus they will often interact. Their his libidinal urges and desire for libidinal drives and individual needs for wholenessuntil his death. wholeness will thus have time to develop and be expressed pre-linguistically. At Conclusion first, they may stand closer together or A Lacanian psychoanalysis is a unknowingly spend more time in each powerful tool in explaining and forming other‘s company. By the time they begin an understanding of a literary character‘s to consciously understand the developments, both to give motives for significance of their actions, their actions taken and to extrapolate a libidinal drives shall have been character‘s future developments. Applied concretised and thus more difficult to to Karman, such an analysis has shown, control. firstly, that Karman has been searching The implications are clear.Karman for a part of him which he subconsciously will find himself lacking a partner, be it aware that he is missing—a primordial romantic or sexual, as will Rifah; Marni sense of belonging. This he seeks through will likewise perceive (a necessarily ideology and his various relations in false) wholeness which can be obtained Pegaten and beyond, ultimately finding through Karman. In the end, Karman‘s what he considers a sense of wholeness in the local mosque‘s dome. certain to involve expansive theological Lacan‘spsychoanalysis shows how this discourse, elsewhere. semblance of wholeness is not the Real, Works Cited and thus can predict Karman‘s further Al-Quran (Sahih International translation). Endraswara, Suwardi. 2008. Metode deviations once he realises that Islam Penelitian Psikologi Sastra. alone does not provide the wholeness he Yogyakarta: Media Pressindo. Ricklefs, M. C. 1993. A History of Modern needs. Indonesia since c. 1300. Stanford This last observation, one which may University Press: Stanford. Sarup, Madan. 2011. prove controversial among religious PanduanPengantaruntukMemahami communities, may shed light on other PostrukturalismedanPosmodernism .Translated by religious worksboth in Indonesia and MedhyAgintaHidayatYogyakarta: Jalasura. abroad. However,though there is no Stolzfus, Ben. 1996. Lacan and Literature: worldly respite from the continuous Purloined Pretexts. Albany: University of New York Press. searching for wholeness that is life, this is Tohari, Ahmad. 2012. Kubah. Jakarta: not to say that Lacanian psychoanalysis GramediaPustakaUtama. Wellek, René, and Austin Warren.1949. intends to showthat there is no god. A Theory of Literature. New York: theologically-grounded Lacanian Harcourt, Brace, and Company. analysis—one which recognises that there 1 In this paper, linguistically and consciously are used interchangeably, as to become is no language in the state commonly consciously aware of something is to linguistically formulate it in one‘s mind. referred to as death, and thus understands Unless otherwise noted, all citations are to ―death‖ as delimiting mankind and Kubah. 2 Original: ―Matanya bersinar-sinar, hatinya providing a return to the primordial penuh harapan.‖ 3 Original: ―Sedikit pun ia tidak sadar adanya wholeness—may be possible, and may kekuatan tangan-tangan manusia yang sedang menariknya.‖ even provide similar results to those 4 Original: … teori- teoritentangpertentangankelas, above.It is possible that wholeness cannot ceritatentangpertaniankolektif di Rusia, be found in life but in death (a ―heaven‖, bahkan teori-teori tentang sejarah materialisme?‖ though one which is not one linguistically 5 Original: ―Seandainya keadaanku lebih baik daripada Abdul Rahman, barangkali Haji defined). It may be beneficial to explore Bakirakanmenghapus kata ‗terlambat‘ dan aku akan diterima menjadi menantunya.‖ such theoretical questions, which are

6 Original: ―Rasa kecewa, marah, dan malu 24 Original: ―Sempurnalahkebenciannyaterhadap berbaur di hati Karman. Haji Bakir…‖ Akibatnyaiamendendamdanmembenci Haji 25 Original: ―… Bakir.‖ membiarkanistrinyamenjadipengisapcandu…‖ 7 Original: ―Haji Bakirmempunyai masjid, dan 26 Original: ―Sebuahsendok yang bagi Karman, orang tua itu adalah tokoh jatuhdariatasmejasudah cukup membuatnya agama. Dan wujud nyata agama di terperanjat. Pohing yang datangmengetuk desaPegatenadalah Haji Bakiritulah!‖ pintu hampir saja membuat Karman pingsan 8 Original: ―… perlambang yang nyata atas ketakutan.‖ pergeseran nilai yang telah melanda dirinya.‖ 27 Original: ―… tiba- 9 One of the lasykar (paramilitary groups) active tibabelajarsembahyangkembali…‖ during the Indonesian national 28 Original: ―… terpencil, diburu, dan entah apa revolution.Hisbollah was rooted in Islamic yang akan terjadi atas dirinya besok atau lusa.‖ belief, unlike many other groups, which were 29 Original: ―… hantu besar yang amat split along party lines. mengerikan.‖ 10 Original: ―… kekecewaan ini seharusnya tidak 30 Original: ―Pertama, karena sakit hati. mempengaruhi hubunganmu dengan Tuhan.‖ Akujengkelkarena Haji 11 Original: ―Paling tidak, Bakirtakrelaanaknyakukawini.Kedua, kembalilahpadaTuhanmu.‖ akujengkelkarenasawahorangtuakudikuasaiole 12 Original: ―Biarkanakupadadiriku sendiri.‖ h Haji Bakirdengancara yang tidak adil. 13 Original: Dengan masuk ke lingkungan Margo aku ―MisalkanakumasihmenjadiLaskarHisbollah. bermaksud membalaskan sakit hatiku.Atau Misalkan masih ada bedil di tanganku, sebutir kalau bisa, aku mendapatkan kembali sawah peluru cukup untuk menutup mulut anak itu. Ah, aku tidak mengerti bahwa akhirnya durhaka ini.‖ aku harus terbawa ke dalam situasi yang 14 Original: ―… pesona masih sangat menakutkan ini. Aku tak mengerti.‖ terkesankuatpadatiapbagiantubuhRifah.‖ 31 Original: ―Jiwanya telah terguncang…‖ 15 Original: ―… 32 Original: ―… sungguh amat menyiksa.‖ menggunakanpartaiuntukberahinya, 33 Original: ―… apakah Pak Karman sudi makan atauiamenyalurkanberahi demi partai. Sama saja.‖ nasi seorang tukang rakit?‖ 16 Original: ―Perempuanitumengolestengkuk, 34 Original: ―selalu tinggal berdua … sama dada, sertaperut Karman dengan balsam cap Tuhan‖ Macan. Rabaannyamenunjukkankeahliannya.‖ 35 Original: 17 Original: ―Di sebuahlosmen yang ―Andaikansejaksemulaakumenyadaribahwapar hanyamementingkankebanyakantamu, ia dapat taibisamelakukanmakar yang mainan sebuah boneka. Segar dan perjaka begituberlumurandarahseperti yang terjadi pula.‖ kemarin, sekali-kali aku tak ingin menjadi 18 Original: ―… berahi semata-mata‖ anggota.‖ 19 Original: ―dirinyasusutmenjadibinatangkecil. 36 Original: ―… Malu dan sedih.‖ kumintakamurahasiakanperjumpaan kita.‖ 20 Original: ―… 37 Original: ―Rencana pelarian Karman mengepalkantinjusambilberteriak-teriak seperti terusdikembangkandenganpenuhoptimisme.‖ orang gila.‖ 38 Original: ―Tetapimasalahnya, Marni 21 Original: ―… mengatasikeraguan yang adalahistrisaya!‖ menggelutidirinya.‖ 39 Original: ―Badannya kurus dan lemas. 22 Original: ―… orang-orang menuduh Karman Pandangan matanya tidak bisa diartikan lain telahmenempuhhidupberwarnaperzinahan.‖ kecuali keputusan yang mendalam. 23 Original: ―… laki-laki yang Alisnyaturundanmasukkedalamcekungantulan dapatmembimbingRifah di duniasampai di g.Kumis akhirat.‖

dancambanghanyamenambahkesanberantakan padawajah Karman yang sudah amat pucat.‖ 40 Original: ―Sangatjelasterasakanadagarispemisah yang tajam antara dirinya dengan alam sekitar. … Karman merasa dirinya begitu kecil; bukan apa-apa.Semut pun bukan.‖ 41 Original: ―… apakahkampungku, terutama orang-orangnya, maumenerimaakukembali?‖ 42 Original: ―Dalamkeraguandankegagapannya, Karman bahkaninginberbalik. … Karman kembali merasa sebagai benda asing di bumi.‖ 43 Original: ―… menelan kembali perasaan yang tiba-tiba akan meledak‖. 44 Original: ―… aku tahu kamu tak pernah menginginkan perpisahan. Aku pun tidak …‖ 45 Original: ―… memperoleh apa yang hilang itu.‖ 46 Original: ―Karman sudah melihat jalan kembali menuju kebersamaan dan kesetaraan … yang hingga hari-hari kemarin terasa mengucilkan dirinya.‖ 47 Original: ―Lalu kamu juga tahuduluibukuhampirjadiistriayahmu?‖