LIFE PHILOSOPHIES OF BANYUMAS PEOPLE IN THE AHMAD TOHARI’S NOVELS Teguh Trianton1), Sarwiji Suwandi2) , Herman J. Waluyo3), Kundharu Saddhono4) 1) UMP, Purwokerto,Indonesia E-mail:
[email protected] 2)
UNS, Surakarta,Indonesia E-mail:
[email protected] 3)
UNS, Surakarta,Indonesia E-mail:
[email protected] 4) UNS, Surakarta,Indonesia E-mail:
[email protected]
Abstract. The researcher focused on idea, way of life, and deed of Banyumas people wh ich were represented by characters in the Ahmad Tohari‟s novel. This research was regarded as preservation of Banyumas values, moralities, and local wisdoms. The descriptive qualitative method was considered as the best method. The literature anthropology theory was used as the appropriate method. The researcher concluded that life philosophies of Banyumas people in the novel were the actualit ies of sangkan paraning dumadi (a gaining process of God, all the divine sources or journey towards God as human derived). This philosophy is described through six major life stance, namely : (1) nrima ing pandum; (be grateful of everything); (2) wani ngalah luhur wekasane (be freedo m fro m war, be peace in the end); (3) urip mung sak drema nglakoni (life was only destiny fulfilment); (4) ngunduh wohing pakarti (be responsible for all the consequences and risk); (5) sumarah (be sincere and acceptable); and (6) elinglan waspada (be careful and alert). A ll are one unified wholly and simultaneously as the highest form of human awareness about the essence of life. Keywords: Banyumas people, life philosophies, literary anthropology, novel
I. INT RODUCTION
Locality has been limited by time and place which will have been being the place for hu man‟s interaction at certain system. According to anthropological perspective, the human‟s interaction has been divided into four components: (1) relat ion of human and human, (2) relation of human and liv ing environment, (3) relation of human and universal nature, and (4) the most primord ial ones; the relation of hu man and God [4], [5], [6], [7]. Those patterns have been accumulated, and then they became value system. This system became behaviour rule which had been obeyed continously. The social value as an influence fo r writers to produce literature products. Therefore, the ethnic writerscould represent local wisdom and value as their literature products. Writer was active ethnic member who had produced local values which were obeyed by his/her successors. The local philosophy could be reflected fro m literature manuscript and text. The writers considered literature products as cultural products. These products contain all the things related to their
Banyumas is the most important part of Java. Banyumas culture was being cultural root of Javanese wisdom. Javanese wisdom was reflected in Banyumas morality. These morality and wisdom were adapted and adopted from ancient manuscript which contained the highest and noble values. The Javanese impression was co ming fro m cultural, humane, and local wisdom. Since several t imes ago, cultural researchers used Javanese philosophies, cultural manners, and local wisdom as the research object and focus [1], [2], [3]. Local wisdom means that human‟s ability in certain entity to exp lore the cognition, to behave, to think, and to respond something in the certain time and place. These certain people represented the values as habitual activities and manners. They also regarded the values as base of making decision. These values and local wisdom also have been used as true philosophies, way of life, and absolute idea.
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life entity and identity such as value system, belief/ faith, religion, social rule, career ethics, and so on. The literature products had never born to be vacous culture. The products have been regarded as man ifestation, mimesior reflection on writers‟cultural and environmental entity. We can call them as products that have educational and cultural value. As cultural product, literature must be explored intensively. The one way is that the literature anthropology. This exp loration could be called as cultural conservative [8], [9], [10], [11], [12], [13], [14]. As verbal symbol, literature products have three roles in constructing:(1) mode of co mprehension, (2) mode of co mmunicat ion, and (3) mode of creation. Basically, Indonesian literature was local literature. The literature issues that have been revealed by Indonesian writers were co ming fro m local culture. The issues had Indonesian mood because they have been written in Indonesian language. Local literature exploration means that: (1) learning life ph ilosophies, and (2) preserving the noble values and wisdom [15], [16], [17]. Based on Banyumas context, cultural value was being main issue and message construction in the Tohari‟s novel. His writings were sublimation of life philosophies which have been derived fro m local culture. Ahmad Tohari represented writings as noble values which based on his surrounding life. His novels were sociable and contextual. Tohari‟s writings were mi mesi and life ph ilosophies representation of Banyumas people. Therefore, according to Banyu mas context, the release of Tohari‟s novel was so significant because it was life philosophies conservation which based on local wisdom [18], [19], [20], [21], [22], [23], [24], [25]. The goal of this study is to describe perspective, way of life, and manner of Banyumaspeople which were represented by characters in the Ahmad Tohari‟s novel. Th is study is the conservation for local wisdom, value, and noble message. II.
(BM ) by, in the year of 2013, dan (5) Orang Orang Proyek (OOP) by Mahatari, in the year of 2004. The secondary data were journal, proceeding; seminary articles; books; and the previous research report. III.
FINDINGS A ND DISCUSSION
The nature of life means that life philosophy or human‟s absolute mood. According to cultural perspective, the nature of life can be div ided into three derivations: (1) life is broken; what if people got difficulties or failures, (2) life is beautiful; what if people regard those troubles as positive sides for their life, (3) life is bad; but people must take or do effort so that their life will be. However, in Banyu mas people‟s opinion, the life is not the case of terms “good” and “bad”. They also could not call the nature of life as process or the effort to gain change. The life destiny means God‟s making or God‟s willing. The kindness or the badness; the result of all the effo rts (to gain change) was God‟s destiny. Banyumas people considered life as process to gain sangkan paraning dumadi (absolute place where people come fro m). Ah mad Tohari represented them as definite deeds and moralities: (1) nrima ing pandum; (be grateful of everything); (2) wani ngalah luhur wekasane (be freedom fro m war, be peace in the end); (3) urip mung sak drema nglakoni (life was only destiny fulfilment); (4) ngunduh woh ing pakarti (be responsible for all the consequences and risk); (5) su marah (be sincere and acceptable); and (6) eling lan waspada (be careful and alert). All are one unified wholly and simu ltaneously as the highest form of human awareness about the essence of life. A. Nrima ing pandum (be grateful of everything) Be grateful of everything was a noble attitude. This motion came fro m deep consciousness or appreciation of God‟s destiny; all people must be grateful of God‟s willing and making. In the novel Di Kaki Bukit Cibalak (DKCB) [33],Tohari stated that the people of Tanggir Village obey the term of nrima ing pandum. This philosophy means that the core of local intelligence which was taken fro m idea, attitude, and certain mo ment. This philosophy is not sudden. Nrima ing pandum was the accumulat ion of all the previous and certain phenomena.
RESEARCH M ET HOD
This research was descriptive study. The findings were the descriptive data. The literature anthropology was the appropriate approach. The researcher used the literature products as explorat ion to reveal ethnographic component. This component focused on the representation of past and noble value which have been narrated in the literature manuscript. The ethnographic component was used by the researcher because Iwant to explore certain entity by characters‟ certain perspective [26], [27], [28], [29], [30], [31], [32]. The primary data were the Tohari‟s novel: 1) Di Kaki Bukit Cibalak (DKCB), by Gramedia, in the year of 2005, (2) Kubah, by Gramedia, in the year of 2005, (3) Ronggeng Dukuh Paruk (RDP) by Gramed ia, in the year of 2009, (4) Bekisar Merah
Tanggir Village people came fro m two tribes. The commun ity of kawula were people who have been forced by The King of Mataram to conduct a life in the swamp of Cibalak bottom h ill. Tanggir people were as like as their ancestors; they still had the soul of kawula. Their life philosophy was nrima ing pandum. They had children who
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had been being servant or helper and low worker in suburb (DKBC, 10).
his life. Although he had disagreed with fraudulence of his village, finally he defeated in the condition. He had been defeated in the corruption to reach the top of kindness. He was defeated after he had managed his anger. This consciousness also was happened to Karman (Kubah) [34]. After the commun ism period, he has really know that the material thing is not everything. The goal of life is not only gaining money. Asset or wealth is not the only standard of life. Karman considered this value after he had listened the song/kidung of life philosophy. A song by Kastagethek, a boatman fro m Sikura River/ Kali Sikura. Kastagethek has done effort to turn on fireplace. He took the pan on fire because he wanted to boil water. The fireplace was already on and in his harborage, Karman had listened the song of Kastagethek. It is about sangkan paraning dumadi; the absolute and divine source of everything.
The descriptive origin of Tanggir Village told that their philosophy was derived fro m their ancestors who have gotten a lot of phenomena. Nrima ing pandumwas described and explained simp ly. Ho wever, not everyone could practice this philosophy. Only the people who have simple thinking and deep feeling could understand and practice it. The practice o f this philosophy could be seen through the sugar cane farmers in the Tanggir Village. The sugar cane famers had never respont at all except by revealing head move. They (as kawula) always be grateful of everything (nrima ing pandum). They also can not say everything although the mimic of Mbok Su m had been changed (DKBC, 11).
In the last time, I had not been born// Now, I was already existed// In the next time, I will have been already gone// I will be back for Rahmatullah; Aku mbiyen ora ana/ Saiki dadi ana/ Mbesuk maneh ora ana/ Padha bali marang rahmatullah//(Kubah, 152).
The kawula people who had been called as sugar cane farmers were part of social entit ies in the village. They feel sure of the term “nri ma ing pandum”. This philosophy was represented as their life. They had been never against the bad destiny. According to them, the destiny is fix; the badness and the kindness in their life were usual and regular problems. All the things could be happened to everyone everytime every where. For that reason, the best response was being grateful of everything/pandum. This philosophy also was represented as the character of Pambudi. He was the main character in the novel of DKBC. In early season, Pambudicould be called as the co mmittee in the granary. He collaborated with Poyo; they have been controlled by The head of village namely Dirga. The head wanted to strengthen his succession.
The song by Kastagethek contained the life wisdom and value. According to Banyumas people, this ethnic song was called as praise/puji-pujian. The prayers/ jamaah have sung this song in the mosque. The songs of praise were represented as the values of Quran. This way is another way to gain life wisdom and value. The poetry was the paraphrase of the chapter of Al Baqarah verse 156 „innalillahiwainnailaihiraji’un‟; all the things will have come in the God/ Almighty Divine Source. The song/poetry by Kastagethek was succesful in directing Karman (to the right way). Karman was prevented from co munis m by Margo. The meet of Karman and Kastagethek was Karman‟s turning back point so that he could get the true way. Karman had been totally silent. He was offended. “Ya.Ya.What if your wife felt lonely? “ Kastagethek laugh away. Karman even also laugh away although his heart was being flavourless. “Lho , How can be like that, Kang?” “Ah, I also often feel lonely. Ho wever, I could do nothing at all. I was grateful of those situations. Lho, I was grateful that God made me a boatman. Nrimaingpandum. I was peaceful at my condition. Dan...” (Kubah, 159).
Pambudi was able to know why his colleague got everything he wants. Poyo collaborated with Mr. Dirga in order to made up the harvest rate decreasing. They wanted to gain the over profit and money. The another way is that they asked black marketer (tengkulak ) to manipulate the sale cost in the coop. They could get more earnings for this fraudulence. They was familiar to do corruption because there were no supervision and inspection. Moreover, the people of Tanggir were the successors of kawula community. They were gratefu l, even really gratefu l (DKBC, 18). Pambudi was familiar with the characters of Tanggir Village who had been the successors of kawula tribe. They were really gratefu l of their destiny. Pambudi also the man who was grateful of
After he had deep conversation with Kastagethek, Karman got the real life philosophy. He regarded all
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the Kastagethek‟s words as great truth. He thought that all the Kastagethek‟s words were mean ingful and wiseful. Although Kastagethek had not directly advised him, Karman finally found the real life philosophy. This meet made him thankfu l and thoughtful. The real life and the only way to God were nrimaingpandum. Being grateful of God‟s making and God‟s willing was the real and the great wisdom. Th is point was the the real accumu lation of the highest philosophy. At the same condition, this point would be the human‟s deepest contemplation. It would be solution for all the hu manist problems. These descriptions also have been described as the character of Srintil in the novel of RDP [35]. Srintil was the Ronggeng dancer from DukuhParuk. Srintil described the character of Banyumas person. This character was so deep and real. The character was represented as idea, attitude, and deed. Her gratefulness of humanist problems also was represented as Banyumas character. Srintil was described as a lady with a lot of ironies. Being popular lady did not make her life smooth. She got many problems and conflict. Nevertheless, she thought that she could be only grateful of God‟s plan and destiny.
Bakar supported (the low workers/ the helpers) to gain their rights. The effort, struggling, and right may be informed frequently in the DukuhParu k Village. Yet, these problems would be co mplex p roblem which were difficult to understand. DukuhParuk people believed that God had stated all the stories and destiny. It could not be changed at all. So, struggling and effort were not obligatory. Finally, based on the concept of nrimaingpandum, human right will be only abstract thing (RDP, 230). According to DukuhParuk‟s people, the concept of “pakemhidup” was used as fix rules. In the term of habitual activites, they had obeyed these rules. They understood the rules deeply. The term of nrimaingpandum (in the story) was represented as solution for all problems. DukuhParuk will not be able to explore the exahusted and complex problem. The mo re difficult the problem they faced, the more sincere they have to be. They really understood that everything were God‟s making. People or human only could be grateful. B. Waningalahluhurwekasane (be freedom fro m war, be peace in the end) The term of waningalahluhurwekasane means that people who had avoided fighting and harras ment, they finally would have gotten kindness. This was the second wisdom. Th is philosophy was a way to practice the first ones, nrimaingpandum. Person will be called as nrimaingpandum what if they avoid the fighting and gain peace. So, finally they got kindness in their life. Pambudi was the representation of this second term (DKBC). Pambudi not only got his own personal conflict but also he had gained disagreement with The Head of Dirga and his servant, Poyo. Pambudiwas accused of lumbungpadi corruption. This lie was announced and spreaded by The Head of Dirga and Poyo becaus e Pambudiwas regarded as obstacle to them. A lthough Pambudi was angry and wanted to gainst them, finally he only could be calm and silent. He used the peace was as the best way to win.
Srintil was too young to understand her troubles. In the early time, she felt sad and hopeless. She had remembered the DukuhParuk‟s advice. DukuhParu k said that she only could accept all the God‟s destiny. Basically, she was only grateful of everything; whether it is good or bad (RDP, 141) Srintil had enjoyed all the hard sequences in her life. Her story was human ist tragedy. Her destiny was exhausted. She was described as her own characteristics, the female ones, a person with deep and soft feeling, and the marg inal person who got exhausted and complex problems. She has built complex relat ionship with Rasus. She was represented as Ronggeng dancer who had bad destiny. Ho wever, she might face all the problems in her life. She considered as the true reality that was written by God. The bad stories had been fix and true. She might face them. Srintil was thankful; she was sincere. DukuhParuk co mmun ity was described as social and simple entity. Du kuhParuk culture was not exhausted. Although their problem may be co mplex, they regarded it as the simp le ones. They represented a failure as the true destiny. They rarely think all the complex p roblems. Based on them, nrimaingpandum was an absolute rule in their life.
...... In the early times, Pambudi had listened his father‟s voice. “waningalahluhurwekasane” Be freedo m fro m war, be peace in the end. Next, the voice of Topowas revealed. “Remember that only the little A rjuna could beat up the giant Nirwatakawaca; only the little Daud could successfully hit the monster Goliath” Don Quichote could not uproot windmill although he had worn the iron cloth and the sword of jenawi. Finally, please understand “I have not begun to fight yet.” (DKBC, 116-117).
Out of DukuhParu k‟s village, Bakar announced a lot of exhausted problems. These problems were difficult to understand.
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foundation of waningalahluhurwekasane; everybody who had avoided fighting and harrasment, she/he finally would have gotten kindness and honor. Banyumas people represented these two philosophies as noble wisdoms. They called life as the fulfilment of God destiny. The representation of this wisdom was MbokWiryaji, the main character in the novel o f BM. She had faced the dramatic stories in her life so that her stories shaped her into wise human.
All the Pambudi‟s attitude, deed, and word were the results of the wisdom of life philosophy. These manners were response and emotional intelligence. They were represented as the best solutions for all the life phenomena. Absolutely, life is only scenario that had been written by God for all the human beings. Definitely, the term of gratefu l was used as wisdom. People must believe in God and they also must be sure that badness will be changed into kindness. They represented it as truth; part of religiosity. They were sure that everybody who had avoided fighting and harrasment, they finally would have gotten kindness and honor. Nrimongalahluhurwekasane. This deed was also reflected in the character of MbokWiryaji in the novel of BM. MbokWiryaji was the mother of Lasiyah (Lasi). She was the main character in the novel of BM [36]. She showed Lasi the wisdom of nri mo. MbokWiryaji had played role as wise mother and she had faced all dramat ic stories in her life. So, she needs to show Lasi the life philosophies in order to Lasi could face reality sincerely.
Some neighbours, female and male had spoken. They entertained MbokWiryaji. They remained her as Karangsora people were. Life was only destiny fulfilment. Lasiwas described as already exp losive bomb; but she was silent at all. Be quiet; the condition would be awkward and tense. Eyang Mus wanted to call Darsa but she/he finally canceled it. She wanted to arrange meet ing for Darsa, Lasi, and MbokWiryaji. However, she had understood that the meet ing as like as she arranged the meeting for dog and angry cat. (BM, 57). MbokWiryaji was really angry. She felt angry that Darsa built relationship with Sipah. Ho wever, MbokWiryaji will not be angry with Sipah because Sipah was abnormal wo man who was impossible to seduce her son in law. For that reason, she was really angry with Darsa, the Lasi‟s husband. Actually, Lasi who had been the only patient wo man. She cared her injured husband because Darsa had fallen fro m coconut tree. Yet, the reality was so unpredictable. Darsa had been recovery and he seduced Sipah even Sipah was being pregnant. All the dramat ic stories have been made by God because Sipah was abnormal wo man , she was not really attractive to Darsa. This reality was being reminder. Life was only destiny fulfilment. A ll the realit ies in the world have been managed by God. In the another occasion, Darsa recognised his fault. However, he was so confused and unconscionable of his fault. He asked Eyang Mus about impossible reality. Actually, he was conscious that he was not allowed to do the fault but the situation was so direct and smooth. He asked Eyang Mus the God destiny.
“Las, they had been known well who you are and what you are. However, I do not understand that they prefer lie to truth. They may want to beat us up. We should only be grateful. Based on ancestors, nrimongalahluhurwekasane; we were sure that everybody who had avoided fighting and harrasment, we finally would have gotten kindness and honor” (BM, 31). Lasi was born to be the native person of Karangsora Village. Her mother was married to Japanese army. Consequently, Lasi was as like as combination the tribes of Javanese and Japanese. This condition made her d ifferent. Her skin was bright; her eyes were slanted but her character was really Karangsora. Actually, this condition might be honor, and made her mo re beautifu l. However, her friends mocked at her physical appearance and she was called as Lasipang/ LasiJepang (Japanese Lasi; Lasi was the daughter of Japanese army). Lasi was the true rambon wo man. Rambon means that the children who co me fro m different tribes. MbokWiryaji had known well about this condition and she could not reject it. For that reason, she regarded it as the absolute destiny fro m God. She announced that everybody who had avoided fighting and harrasment, they finally would have gotten kindness and honor. Nrimongalahluhurwekasane.
Pan karsamaniraiki/ SampurnaneingPangeran/ Kaliputansalawase/ Tan anaingsolahira/ Pan oradarbesedya/ Wutatulibisusuwung/ Solahtingkahsaking Allah. According to me, God is the Only Perfection. Hu mans do not have willing and decision. Human was deaf, dumb, and empty. All the manners were fro m God. (BM , 83-84).
C. Urip mung sakdremanglakoni (life was only destiny fulfilment) The Banyumas life philosophies were united and intact. The term of nrimaingpandum was the
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Part of Sunan Bonang poetry was being reminder for Eyang Mus. Eyang recognised that the reality (between Darsa and Sipah) was God‟s destiny. Darsa‟s fault influenced to Lasi and MbokWiryaji. Nevertheless, all the stories have been happened and the destiny could not rejected. She affirmed that life was only destiny fulfilment. Sunan Bonang poetry was used as mediu m (for this philosophy); urip mung sakdremanglakoni. So, people should recognise sangkanparaningdumadi; a gaining process of God, All the Divine Sources. This philosophy was the mainstream of hu manist deed. People could not reject all the God‟s making and destiny.
The concept of suwengirengdigadhekna, wiskadhungmetengdikapakna was the Banyumas poem / parikan. The Banyumas short poem was called as karmina. The karmina had one introduction and one substance. The Indonesian translation of that poem was „Anting-anting hitamdigadaikan, sudahterlanjur bunting –mau- diapakan’; the black earrings have been sold; the woman had been pregnant, so what should you do?” Finally, Darsa considered Eyang Mus‟ advice. He must marry Sipah and he must be ready getting a divorce. These consenquenceswere called as ngundhuhwohingpakarti. Be responsible for his fault. Actually, this term was logic consequence; the acceptable risk. Being responsible for the fault and risk was actuality of consciousness, morality, and spirituality. Banyumas people succeed this concept continously and simultaneously. Ngundhuhwohingpakarti was the noble and preservative wisdom. People are not allo wed to loose their responsibility. If they do something, they will take responsibility. Th is wisdom told us that people must be responsible for consequences and they must be honest.
If I were you, I would recognise my fault, and I would be ready to accept punishment and responsibility. This way was the best way to make problem easier and we can get the solution. According to you, Lasi would make judgement on your marriage. (BM , 85) Eyang Mus advised Darsa that honesty and obedience were so important. Darsa must recognise his fault. This wisdom was representation of urip mung sakdremanglakoni.So, Darsi must be ready for Lasi‟s decision. Based on Eyang Mus, Lasi was the judge for their marriage. In another hand, Darsa was also responsible of his fault.
E. Pasrah/ Sumarah (Be Sincere) Sumarah means that be sincere grateful. People reflected sumarah as the actuality in their life. They was grateful of God‟s destiny. The term of sumarahwas reflected in Banyumas culture by Banyumas people. This wisdom was one of Javanese philosophies. This philosophy was described as the main character in the novel of Kubah, Marni. In the early time, Marni married to Karman. He was also the main character in the novel. Karman participated in comunis m, he was sent to prison in the island of B for 12 years. Marni lived with her children in Pegaten Village. Marni have to live without her husband; finally she had married to Parta. She had married although she has not gotten divorce yet fro m her husband, Karman. In the period o f freedo m, Karman co me back to his village, Pegaten. Marni was doubt and really confused. She got dilemma about what he should do and which ones she should choose. She had married to Parta although she still loved Karman. Th is problem and dilemma made her conscious. Life was only destiny fulfilment.
D. Ngundhuhwohingpakarti (Be responsible for all the consequences and risk) Ngundhuhwohingpakarti means that be responsible for all the consequences and risk. The foundation of this philosophy were consciousness, morality, and spirituality. Being responsible for all the consequences and risk was accumu lation of the term “nrimoingpandhum”, the result of waningalahluhurwekasane; everybody who had avoided fighting and harrasment, she/he finally would have gotten kindness and honor; because the life is only life fulfillment “urip mung sakdremanglakoni” The responsibility must be actualized clearly. This meaning was represented to Darsa, the character in the novel of BM. Darsa was described as man who was responsible for his fault. In the early time, he was doubt about decision that was contrary to his willing.
In her praying, she really wanted to reach her God. She had given in and she got deep weakness. Nevertheless, this weakness made her sincere. “To morrow, I will be sincere. I will let everything flow in.” Marni was relieved. Her sincerity made her relieved and grateful. (Kubah: 50)
“I must marry Sipah although I do not want to do it” “Ya. You had not been impossible to leave your responsibility; it is result of your fault and all the co mmittee of village agreed. Moreover, suwengirengdigadhekna, wiskadhungmetengdikapakna. Have you understood?" (BM, 85).
Marni‟s attitude was actuality of Banyumas culture. Banyumas people were sincere, gratefu l, and thankful of all the God‟s making and destiny. Those
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attitudes were co mponents of sumarah. She decided to be grateful of God‟decision. Marn i was personification of the real hu man. She recognised that she was the real and weak hu man while God had been the Almighty Strongest. Therefore, she decided to be sincere of all her problems. She had co me back to her God. Tawakkal means that be grateful and sincere of God‟s destiny. People could practice this wisdom by having deep consciousness and belief. People must be conscious that everything have been made by God; the Almighty Creator.
anxious that they got forbidden wealth (OOP, 198). Those statements were the confirmation of truth of life. Those statements also advised people to understand and to apply life wisdom clearly. People will be like as buffalo if they do not understand the life ph ilosophies. Their life only were about physical and material necessaries. The true life was spiritual passion and need. Be grateful o f all God‟s making and destiny. The soft heart and being thankful, nrimoingpandum.
F. Elinglanwaspada(Be Careful and Alert) People would get kindness in her life if they were careful and alert. They must believe in God‟s righteousness. In this situation, Darsawas described as eling man. He believed that God was Almighty Righteous. Finally, he recognised that the wisdom of nrimapandhum had influenced to his life; his life would be more peacefu l. The importance of life philosophy was reflected in the dialogue between Mr. Kabul and Mr. Tarya in the novel of OOP [37]. Kabul was the main chacarter in the novel of OOP, she controlled a ll the dramatic stories. In the other hand, Tarya had played role as wise mas who delivered the moral messages. Tarya sometimes delivered those messages directly and clearly. Yet, in the different mo ment, he represented his messages as the song of macapat. “Nora gampangwongngaurip/ Yen tan weruhuripira/ Uripepadhalankebo/ Angurkebodagingira/ Kalal yen pinangana/ Pan manungadagingipun/ Yen pinanganpasthikaram//. Poma-poma wekas mami/ Anakputuajalena/ Aja duwekareman/ Marangpapaesdunya/ Siyangdaludipunemut/ Yen uripmanggihantaka//. (OOP, 196).
IV.CONCLUSION Ahmad Tohari is a man of letter who lives in the Banyumas co mmun ity. His works are sublimat ion of Banyumas cultural philosophy values. He presents the adiluhung (noble) philosophy through the figures in his novel. His novels contain noble values rooted in Banyu mas cultural wisdom. Nob le values become the manners of the people in wo rking out the thought, the sense, the attitude, and the act. These values are passed down from generation to generation as a way of fundamental life that is philosophy. Ahmad Tohari's novel is the source of the values of the community life philosophy of that need to be studied and preserved. Through the characters in Ahmad Tohari‟snovels we will know how the nature of views of life of Banyumas co mmun ity is. That life philosophies of Banyumas people in the novel were the actualities of sangkanparaningdumadi (a gaining process of God, all the div ine sources or journey towards God as human derived). Th is philosophy is described through six major life stance, namely: (1) nrimaingpandum; (be gratefu l o f everything); (2) waningalahluhurwekasane (be freedom fro m war, be peace in the end); (3) urip mung sakdremanglakoni (life was only destiny fulfilment); (4) ngunduhwohingpakarti (be responsible for all the consequences and risk); (5) su marah (be sincere and acceptable); and (6) elinglanwaspada (be careful and alert). A ll are one unified wholly and simu ltaneously as the highest form of hu man awareness about the essence of life. REFERENCES
Definitely, M r. Tarya announced that people might understand the truth of life. He quoted the song of asmaradana by Pakubuwono IV fro m Surakarta. This song contained the truth of life. “Life will be really difficult if people do not understand the life philosophy. People were as like as buffalo if they would not know the life philosophy. Buffalo will be better than hu man because the animal was allo wed to eat; while the human was not.
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“Mas Kabul, Ki Had jarDewantara had ever said something. Which ones do you choose? Numpak motor sinambisawan tangis ataumikuldhawetsinambirengeng-rengeng. Abstractedly, Ki Hadjar advised people to choose the second ones. People should live simp ly and they could develop their passion. By choosing the second ones, people could live peacefu lly. The firts choice was worse than the second ones. People could be
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