Universal behavior is the behavior that could be accepted in all over the world. Wherever you are and whenever you do that, people could understand. It is the real common behavior of human being. For example, in the hot weather, you look for the place for resting and drink a bottle of water. Another example, if you lost in strange place you asked people about the right way. I want to say that the universal behavior is also related with the basic doctrine of the religion. In Islam for example, women have to cover all part of their body except face and hand palm. The way of covering and what they use to cover maybe different, but the main purpose is the same.
Cultural behavior is behavior that affected by local value. One behavior maybe unacceptable in certain place because that behavior against the local culture. Each place has different standard of the culture value. In western countries, it is common to kiss your partner in public place, but you can’t do that in Indonesia. In America you can sleep a whole day if you are lazy to do anything, but not in Japan. The Japanese can’t tolerate that kind of behavior.
Personal behavior is individualistic behavior. There will be a great different of each person’s personal behavior because everyone has their own expression in it. For example, I used to eat snack in my bed while reading a book and listening to music before sleep. After that I don’t brush my teeth. For some people they can’t accept what I do, but they can’t bother me because I do that in my private zone. Another example is the way of study. One could study even in the noise situation while other only could study in silent one. It is really personal and we can’t blame them for it.
Kamis, 14 April 2011
The Colored One (An African American)
We could express our feeling or whatever in our mind through writing. In Zora Neale Hurston’s How it Feels to be Colored Me, I can know what her feeling was to be a colored one. Up to her thirteen ages, she only knew the difference between the colored and white people from their riding. The colored rode dusty horse while the white rode auto mobile. As time goes by, she finally knew that the difference not as simple as she thought. In other writing, Claude McKay’s If We Must Die, I can see how the colored one was treated in not honorable way. It tells how they really wanted to fight against the bad treatment and die in honorable way.
Comparing these two writings, I can see the different responses to be the colored. Hurston is seems to be a tolerate one in facing her position. She knew where and how her position was, but she didn’t have the sense of angry to the white. Even some times she was confused to her own self. On the other hand, McKay clearly declared his thought in suing non colored people to respect the colored one. He dared to stand against them.
In Hurston’s writing, she said “I remember the very day that I became colored”. It seems to me that that day left the great impression for her. Before that day coming, she didn’t feel any matter because of her color because she lived in a town lived by the same people. But when that day came, the day when she entered the “new world”, she began to feel the difference between her and the non colored one. It leads her to a deeper thought about this color.
Compared to the previous time, to be an African American in US today is in better condition. According to McKay’s last phrase, “but fighting back”, I think the colored has done it. Today we can see many African American have great position in several field. For the examples are Will Smith in movie industry, Rihanna in music industry, O’neal in NBA, and the greatest achievement ever is Barrack Obama as the President of United States. There are still many others who succeed in their own ways.
Even though there is still a sentiment to African American in certain area in United States, in fact they have already proved that the colored are still American too. I think today the African American are proud to their own color. They show that they are not less worthy than non-colored people with the great talents they have. Even though they are slaver descent, in Huston’s words, today they stand their own position with their own wealth. The non-colored people cannot treat them badly as they wish anymore. As McKay said, they are fighting back.
Comparing these two writings, I can see the different responses to be the colored. Hurston is seems to be a tolerate one in facing her position. She knew where and how her position was, but she didn’t have the sense of angry to the white. Even some times she was confused to her own self. On the other hand, McKay clearly declared his thought in suing non colored people to respect the colored one. He dared to stand against them.
In Hurston’s writing, she said “I remember the very day that I became colored”. It seems to me that that day left the great impression for her. Before that day coming, she didn’t feel any matter because of her color because she lived in a town lived by the same people. But when that day came, the day when she entered the “new world”, she began to feel the difference between her and the non colored one. It leads her to a deeper thought about this color.
Compared to the previous time, to be an African American in US today is in better condition. According to McKay’s last phrase, “but fighting back”, I think the colored has done it. Today we can see many African American have great position in several field. For the examples are Will Smith in movie industry, Rihanna in music industry, O’neal in NBA, and the greatest achievement ever is Barrack Obama as the President of United States. There are still many others who succeed in their own ways.
Even though there is still a sentiment to African American in certain area in United States, in fact they have already proved that the colored are still American too. I think today the African American are proud to their own color. They show that they are not less worthy than non-colored people with the great talents they have. Even though they are slaver descent, in Huston’s words, today they stand their own position with their own wealth. The non-colored people cannot treat them badly as they wish anymore. As McKay said, they are fighting back.
Tentang Nasionalisme
• Apresiasi Seni, Budaya Lokal, dan Nasionalisme
Keberadaan seni di tengah masyarakat tidak dapat dipungkiri lagi fungsinya baik sebagai media hiburan maupun sarana pendidikan. Pada saat-saat tertentu bahkan seni dimanfaatkan sebagai alat untuk mengkritisi kebijakan-kebijakan pemerintah. Dari sini kita bisa melihat bagaimana seni sangat melekat dalam kehidupan sehari-hari dan menjadi bagian tak terpisahkan dalam perkembangan dinamis bangsa kita.
Menurut Soekito, sastra/kebudayaan, manusia, dan politik (pancasila) memiliki sebuah ikatan yang siklus pengaruhnya terus berputar. Ketiga aspek ini setara, dalam artian ketiganya memiliki posisi yang sama: mempengaruhi dan dipengaruhi. Karena itulah setiap kali kita berbicara tentang manusia Indonesia, kita tak akan pernah melewatkan budaya yang mereka miliki, dan akan mengembalikannya pada pancasila sebagai dasar falsafah negara dan bangsa ini.
Pertanyaannya, bagaimana masyarakat mengapresiasi seni dalam berbagai fungsinya tadi?
Pertama, secara umum seni memiliki fungsi utama sebagai media hiburan, baik itu bagi seniman yang menjadikannya sebagai media ekspresi, maupun penikmat seni yang merasakan kesenangan dalam menikmati berbagai karya seni. Contoh dari fungsi ini bisa kita temukan pada seni musik, lukis, juga fotografi.
Kedua, seni menjalankan fungsinya sebagai sarana pendidikan ketika seni itu mengandung simbol-simbol yang penjabaran maknanya begitu dalam dan mengajarkan nilai-nilai kebaikan bagi bangsa Indonesia. Kita bisa lihat belakangan ini marak bermunculan film-film karya anak bangsa yang mencoba mengangkat rasa nasionalisme juga mendidik para penontonnya ke arah yang lebih baik. Contohnya film Denias, Merah Putih, Garuda di dadaku, dan yang paling terbaru adalah Tanah Air Beta.
Ketiga, seni bisa juga menjadi media kritik bagi pemerintah. Hal ini bisa terjadi pada kondisi yang sudah tidak biasa (ekstrim) dimana masyarakat merasa pemerintah kurang memperhatikan apa yang mereka keluhkan. Sehingga melalui seni mereka bisa berbicara banyak, meskipun hal itu disampaikan secara tidak langsung. Misalnya adalah aksi-aksi teatrikal yang dilakukan di depan gedung pemerintah, atau puisi-puisi bahkan lagu yang menunjukkan apa yang dirasakan rakyat dan bagaimana mereka menginginkan pemerintah bertindak atas kekuasaannya.
Berbagai macam kesenian ini bisa dikelompokkan berdasarkan letak geografisnya. Sehingga kemudian kita mengenal kebudayaan lokal. Kebudayaan-kebudayaan lokal ini memiliki nilai usungan utama yang berbeda di setiap daerah. Namun demikian, tetap ada satu hal yang membuatnya sama, yaitu semua kebudayaan itu mengajarka nilai-niai kebaikan (norma) yang berlaku bagi semua bangsa indoneia. Setiap daerah memiliki kearifan lokalnya masing-masing yang jika itu bisa dimanfaatkan dengan optimal, maka pengaruh yang diciptakannya tidak mustahil bisa bersifat global.
Perlahan tapi pasti, kedudukan seni dan budaya lokal mampu meningkatkan rasa nasionalisme bangsa Indonesia. Apalagi ketika ada ancaman terhadap seni dan budaya ini dari luar, rasa memiliki dan kecintaan terhadap Indonesia akan semakin tinggi.
• Etika
Berasal dari kata Yunani Kuno Ethikos yang berarti timbul dari kebiasaan, etika adalah salah satu alat kontrol sosial yang langsung menyentuh individu di masyarakat. Daya jangkau etika mencakup segala hal tingkah laku manusia di setiap hari. Dalam keberlanjutannya, etika akan mengkaitkan semua tingkah laku manusia itu dengan sistem moralitas yang berlaku di masyarakat.
Etika membuat pemanfaatan ilmu pengetahuan bisa dipertanggungjawabkan secara layak. Ketika manusia benar-benar memahami etika, kecanggihan teknologi tidak akan pernah disalahgunakan untuk kepentingan pribadi atau kepentingan-kepentingan tertentu. Karena setiap tindakan yang mereka lakukan, akan selalu bertolak dari prinsip moral yang mengatur baik atau tidaknya suatu tindakan di mata masyarakat.
Hal akhir yang menjadi sasaran dari keberadaan etika ini adalah mencegah manusia dari prinsip menghalalkan segala cara untuk meraih tujuan mereka. Sehingga kebebasan yang dimiliki setiap individu dalam berekspresi atau mencapai tujuan, secara alamiah akan terbatasi oleh kebebasan orang lain untuk tidak merasa terganggu dengan apa yang seseorang lakukan demi memenuhi kebutuhannya.
Diantara aspek yang dicakup etika antara lain:
1. Etika kehidupan (bioethics)
2. Martabat dan Hak Asasi Manusia
3. Etika Bernegara
a. Demokrasi
b. Keadilan
c. Keadilan Sosial
d. Pengrusakan Keutuhan Lingkungan Hidup
4. Seksualitas dan Hidup Berkeluarga
5. Sopan santun
6. Etika Profesi
Dalam tataran kehidupan kampus, civitas akademika universitas memiliki peran yang cukup besar dalam pelestarian etika terkait perkembangan IPTEKS dan pengembangan nilai lokal untuk kearifan global. Para civitas akademika ini ditantang untuk mampu memberikan contoh kepada masyarakat luas dalam mengimplementasikan etika ditengah-tengah kecanggihan teknologi dan maraknya pengaruh global terhadap nilai-nilai lokal.
Keterwakilan elemen masyarakat dari seluruh bagian Indonesia di dunia kampus, menjadi modal yang cukup untuk mulai melestarikan budaya Indonesia yang beragam, untuk tetap berada pada koridor etika yang memiliki estetika. Keberagaman ini adalah media pengingat akan hakikat pancasila sebagai penyatu perbedaan-perbedaan yang ada dalam satu naungan yaitu bangsa Indonesia. Sehingga nilai-nilai pancasila yang ada di kehidupan sehari-hari, akan mampu menyaring pengaruh globalisasi.
• Kecurangan dan Plagiarisme
Kedua hal ini sangat erat kaitannya dengan bahasan sebelumnya, yaitu etika. Kecurangan dan plagiarisme adalah contoh konkret pelanggaran etika, yang dalam tulisan kali ini akan difokuskan pada lingkup pembuatan tugas civitas akademika.
Kecurangan biasa terjadi saat dilaksanakannya ujian. Ada segelintir oknum mahasiswa yang kadang melanggar tata tertib ujian yang telah ditentukan panitia pelaksana. Hal ini tidak hanya menimbulkan masalah ketidakobjektifan penilaian hasil ujian saja, tetapi kadang ketika proses kecurangan itu terjadi, mahasiswa lain yang berada di dekat si pelaku kecurangan pun akan terganggu. Biasanya bentuk ketergangguan ini adalah secara moral, dimana mahasiswa yang menjadi saksi kecurangan itu tidak bisa menerima tindak kecurangan itu. Namun mahasiswa tersebut kadang sungkan atau malah takut untuk memberitahukan kepada pengawas ujian dikarenakan sang pelaku adalah temannya sendiri.
Dari sini kita bisa melihat bahwa suara hati-lah yang menjadi dasar kejujuran sebuah tindakan. Ketika seorang mahasiswa benar-benar mampu menyadari tujuan sebuah proses pembelajaran, dia tidak akan pernah mau melakukan kecurangan sekecil apapun dalam bentuk apapun.
Selanjutnya, plagiarisme marak terjadi dalam kasus pembuatan paper. Ketika seorang mahasiswa yang menyalin pekerjaan rekannya, itu adalah tindakan plagiarisme yang tidak termaafkan. Selain karena telah mencuri hasil karya orang lain yang kemudian diakui sebagai hasil karyanya sendiri, mahasiswa ini sudah menunjukkan ketidakmampuannya dalam memahami arti sebuah proses belajar dan bekerja.
Contoh lainnya ialah penggunaan kutipan pendapat orang lain tanpa diiringi penjelasan yang jelas siapa yang memiliki kutipan itu. Memparafrase teks orang lain tanpa rujukan yang memadai terhadap sumber juga bisa menjadi contoh plagiarism. Contoh lainnya adalah mengambil materi audio, visual materi tes, atau sofware orang lain dan kode program tanpa menyebut sumber secara benar. Dan juga menggunakan teks yang pernah dipergunakan sebelumnya (misalnya dalam mata kuliah lain), atau menggunakan teks yang mirip dengan teks yang pernah dipergunakan sebelumnya, untuk memenuhi tugas suatu mata kuliah yang berbeda (menjiplak hasil karya sendiri).
Dalam penanganan kedua pelanggaran ini, memang telah dibentuk lembaga khusus baik di tingat fakultas maupun universitas untuk menindak lanjuti pelaku pelanggaran. Tetapi pihak yang paling besar peluangnya untuk mencegah kedua hal ini adalah para civitas akademika itu sendiri. Sehingga lagi-lagi, persoalan etika dan moral yang akan menjadi titik tolaknya.
Keberadaan seni di tengah masyarakat tidak dapat dipungkiri lagi fungsinya baik sebagai media hiburan maupun sarana pendidikan. Pada saat-saat tertentu bahkan seni dimanfaatkan sebagai alat untuk mengkritisi kebijakan-kebijakan pemerintah. Dari sini kita bisa melihat bagaimana seni sangat melekat dalam kehidupan sehari-hari dan menjadi bagian tak terpisahkan dalam perkembangan dinamis bangsa kita.
Menurut Soekito, sastra/kebudayaan, manusia, dan politik (pancasila) memiliki sebuah ikatan yang siklus pengaruhnya terus berputar. Ketiga aspek ini setara, dalam artian ketiganya memiliki posisi yang sama: mempengaruhi dan dipengaruhi. Karena itulah setiap kali kita berbicara tentang manusia Indonesia, kita tak akan pernah melewatkan budaya yang mereka miliki, dan akan mengembalikannya pada pancasila sebagai dasar falsafah negara dan bangsa ini.
Pertanyaannya, bagaimana masyarakat mengapresiasi seni dalam berbagai fungsinya tadi?
Pertama, secara umum seni memiliki fungsi utama sebagai media hiburan, baik itu bagi seniman yang menjadikannya sebagai media ekspresi, maupun penikmat seni yang merasakan kesenangan dalam menikmati berbagai karya seni. Contoh dari fungsi ini bisa kita temukan pada seni musik, lukis, juga fotografi.
Kedua, seni menjalankan fungsinya sebagai sarana pendidikan ketika seni itu mengandung simbol-simbol yang penjabaran maknanya begitu dalam dan mengajarkan nilai-nilai kebaikan bagi bangsa Indonesia. Kita bisa lihat belakangan ini marak bermunculan film-film karya anak bangsa yang mencoba mengangkat rasa nasionalisme juga mendidik para penontonnya ke arah yang lebih baik. Contohnya film Denias, Merah Putih, Garuda di dadaku, dan yang paling terbaru adalah Tanah Air Beta.
Ketiga, seni bisa juga menjadi media kritik bagi pemerintah. Hal ini bisa terjadi pada kondisi yang sudah tidak biasa (ekstrim) dimana masyarakat merasa pemerintah kurang memperhatikan apa yang mereka keluhkan. Sehingga melalui seni mereka bisa berbicara banyak, meskipun hal itu disampaikan secara tidak langsung. Misalnya adalah aksi-aksi teatrikal yang dilakukan di depan gedung pemerintah, atau puisi-puisi bahkan lagu yang menunjukkan apa yang dirasakan rakyat dan bagaimana mereka menginginkan pemerintah bertindak atas kekuasaannya.
Berbagai macam kesenian ini bisa dikelompokkan berdasarkan letak geografisnya. Sehingga kemudian kita mengenal kebudayaan lokal. Kebudayaan-kebudayaan lokal ini memiliki nilai usungan utama yang berbeda di setiap daerah. Namun demikian, tetap ada satu hal yang membuatnya sama, yaitu semua kebudayaan itu mengajarka nilai-niai kebaikan (norma) yang berlaku bagi semua bangsa indoneia. Setiap daerah memiliki kearifan lokalnya masing-masing yang jika itu bisa dimanfaatkan dengan optimal, maka pengaruh yang diciptakannya tidak mustahil bisa bersifat global.
Perlahan tapi pasti, kedudukan seni dan budaya lokal mampu meningkatkan rasa nasionalisme bangsa Indonesia. Apalagi ketika ada ancaman terhadap seni dan budaya ini dari luar, rasa memiliki dan kecintaan terhadap Indonesia akan semakin tinggi.
• Etika
Berasal dari kata Yunani Kuno Ethikos yang berarti timbul dari kebiasaan, etika adalah salah satu alat kontrol sosial yang langsung menyentuh individu di masyarakat. Daya jangkau etika mencakup segala hal tingkah laku manusia di setiap hari. Dalam keberlanjutannya, etika akan mengkaitkan semua tingkah laku manusia itu dengan sistem moralitas yang berlaku di masyarakat.
Etika membuat pemanfaatan ilmu pengetahuan bisa dipertanggungjawabkan secara layak. Ketika manusia benar-benar memahami etika, kecanggihan teknologi tidak akan pernah disalahgunakan untuk kepentingan pribadi atau kepentingan-kepentingan tertentu. Karena setiap tindakan yang mereka lakukan, akan selalu bertolak dari prinsip moral yang mengatur baik atau tidaknya suatu tindakan di mata masyarakat.
Hal akhir yang menjadi sasaran dari keberadaan etika ini adalah mencegah manusia dari prinsip menghalalkan segala cara untuk meraih tujuan mereka. Sehingga kebebasan yang dimiliki setiap individu dalam berekspresi atau mencapai tujuan, secara alamiah akan terbatasi oleh kebebasan orang lain untuk tidak merasa terganggu dengan apa yang seseorang lakukan demi memenuhi kebutuhannya.
Diantara aspek yang dicakup etika antara lain:
1. Etika kehidupan (bioethics)
2. Martabat dan Hak Asasi Manusia
3. Etika Bernegara
a. Demokrasi
b. Keadilan
c. Keadilan Sosial
d. Pengrusakan Keutuhan Lingkungan Hidup
4. Seksualitas dan Hidup Berkeluarga
5. Sopan santun
6. Etika Profesi
Dalam tataran kehidupan kampus, civitas akademika universitas memiliki peran yang cukup besar dalam pelestarian etika terkait perkembangan IPTEKS dan pengembangan nilai lokal untuk kearifan global. Para civitas akademika ini ditantang untuk mampu memberikan contoh kepada masyarakat luas dalam mengimplementasikan etika ditengah-tengah kecanggihan teknologi dan maraknya pengaruh global terhadap nilai-nilai lokal.
Keterwakilan elemen masyarakat dari seluruh bagian Indonesia di dunia kampus, menjadi modal yang cukup untuk mulai melestarikan budaya Indonesia yang beragam, untuk tetap berada pada koridor etika yang memiliki estetika. Keberagaman ini adalah media pengingat akan hakikat pancasila sebagai penyatu perbedaan-perbedaan yang ada dalam satu naungan yaitu bangsa Indonesia. Sehingga nilai-nilai pancasila yang ada di kehidupan sehari-hari, akan mampu menyaring pengaruh globalisasi.
• Kecurangan dan Plagiarisme
Kedua hal ini sangat erat kaitannya dengan bahasan sebelumnya, yaitu etika. Kecurangan dan plagiarisme adalah contoh konkret pelanggaran etika, yang dalam tulisan kali ini akan difokuskan pada lingkup pembuatan tugas civitas akademika.
Kecurangan biasa terjadi saat dilaksanakannya ujian. Ada segelintir oknum mahasiswa yang kadang melanggar tata tertib ujian yang telah ditentukan panitia pelaksana. Hal ini tidak hanya menimbulkan masalah ketidakobjektifan penilaian hasil ujian saja, tetapi kadang ketika proses kecurangan itu terjadi, mahasiswa lain yang berada di dekat si pelaku kecurangan pun akan terganggu. Biasanya bentuk ketergangguan ini adalah secara moral, dimana mahasiswa yang menjadi saksi kecurangan itu tidak bisa menerima tindak kecurangan itu. Namun mahasiswa tersebut kadang sungkan atau malah takut untuk memberitahukan kepada pengawas ujian dikarenakan sang pelaku adalah temannya sendiri.
Dari sini kita bisa melihat bahwa suara hati-lah yang menjadi dasar kejujuran sebuah tindakan. Ketika seorang mahasiswa benar-benar mampu menyadari tujuan sebuah proses pembelajaran, dia tidak akan pernah mau melakukan kecurangan sekecil apapun dalam bentuk apapun.
Selanjutnya, plagiarisme marak terjadi dalam kasus pembuatan paper. Ketika seorang mahasiswa yang menyalin pekerjaan rekannya, itu adalah tindakan plagiarisme yang tidak termaafkan. Selain karena telah mencuri hasil karya orang lain yang kemudian diakui sebagai hasil karyanya sendiri, mahasiswa ini sudah menunjukkan ketidakmampuannya dalam memahami arti sebuah proses belajar dan bekerja.
Contoh lainnya ialah penggunaan kutipan pendapat orang lain tanpa diiringi penjelasan yang jelas siapa yang memiliki kutipan itu. Memparafrase teks orang lain tanpa rujukan yang memadai terhadap sumber juga bisa menjadi contoh plagiarism. Contoh lainnya adalah mengambil materi audio, visual materi tes, atau sofware orang lain dan kode program tanpa menyebut sumber secara benar. Dan juga menggunakan teks yang pernah dipergunakan sebelumnya (misalnya dalam mata kuliah lain), atau menggunakan teks yang mirip dengan teks yang pernah dipergunakan sebelumnya, untuk memenuhi tugas suatu mata kuliah yang berbeda (menjiplak hasil karya sendiri).
Dalam penanganan kedua pelanggaran ini, memang telah dibentuk lembaga khusus baik di tingat fakultas maupun universitas untuk menindak lanjuti pelaku pelanggaran. Tetapi pihak yang paling besar peluangnya untuk mencegah kedua hal ini adalah para civitas akademika itu sendiri. Sehingga lagi-lagi, persoalan etika dan moral yang akan menjadi titik tolaknya.
The recreated story of Cave Kuta Maneh (additional character: Nudiwa Dioza, a heart specialist doctor).
Long time ago in Parahyangan (Sunda) land, there was a great Buddhist kingdom, Padjajaran Kingdom. Its well known king is Prabu Siliwangi whose name now is used as the name of armed service of West Java’s battalion. Prabu Siliwangi had many children, on of them was his son Kian Santang.
Once when Islam teaching reached Java Island, Kian Santang followed this faith. He really believed in this religion and asked his family to also believe in it. Some of them followed and some others refused, they still want to stay in their previous faith, Buddhism. Prabu Siliwangi was in those who refuse to enter Islam faith.
However Kian Santang did not give up in persuade his own father. Because of this insist, Prabu Siliwangi left the Kingdom at last. He ran away from Tasikmalaya where the kingdom was to several places in Java Island. Kian Santang kept chase after him. Finally Prabu Siliwangi arrived in one place named Cikujang village in Sukabumi.
Prabu Siliwangi thought there was no other way to avoid Kian Santang except to disappear from the surface of earth. So he entered into the earth at that village so Kian Santang could not find him. Kian Santang only found some tigers which hanged aroud the place where Prabu Siliwangi disappeared.
Then Kian Santang tried to look around that place. Instead of found his father, he met a beautiful lady age of 22 was playing counter strike in her laptop, there, below the palm tree. The lady was so beautiful. Kian Santang fell in love with her at once. Without his guard, Kian Santang walked to that lady and greeted her.
“Excuse me, miss…?” he asked.
“Nudiwa Dioza, call me Dio, please. And you?” the lady asked back.
“I’m Kian Santang from Tasikmalaya. I’ve got lost in this jungle when I tried to look for my father. Did you see an old man hanged around here?”
“Oh, I’m afraid I didn’t see anybody pass here for a week. But let me give a try to help you.” Dio whistled a kind of song which in Kian Santang’s ear it was heard as Brittney Spears’s Toxic melody. In a few moments, two tiger came there. Kian Santang was sure that two tigers were the tigers he saw before in the other side of jungle. He was a little bit afraid.
“Never mind,” Dio calmed him. “They are my pets.” Dio whispered something into the tiger’s ear and those tigers answered in the language Kian Santang didn’t understand.
“Sorry, they said that your father was taken by a beautiful angel into the center of earth. They said that he was so happy. I assume it’s useless for you to continue your journey.”
Kian Santang looked so disappointed. But then he found another thing to do. “I was here far away from my kingdom in Tasikmalaya. Since my father was gone, it is me who become the king now. And I still have no wife to accompany me in ruling the kingdom. Mmm…” Kian Santang a little bit nervous. “Will you marry me, young lady?”
Dio looked at Kian Santang gorgeous face. She also fell in love since the first time Kian Santang greet her. But…
“I’m so sorry. I can’t leave this place because I have my clinic here. There is no other doctor here. If I go with you, there will be no one who will look after people’s health here.”
Kian Santang thought deeply. He didn’t want to lose Dio but in the same time he couldn’t leave the kingdom without any leader. Then he shouted out: “If I can bring my kingdom here, will you marry me?”
Dio looked very doubt, but then she said, “If you can do it, yes I will.”
Kian Santang jumped into the sky because of his happiness. Then after came back step in the earth, he called one of his guard. “Call Einstein, Newton, Peter Pan, Superman, Batman, Iron Man, Avatar, Fantastic Four, Harry Potter and other wizards, to come here at once. Tell them to move Padjajaran Kingdom from Tasikmalaya here. Bring everything, the palace, people, market, also our new dam and tower. Go now!”
Dio looked at Kian Santang adorably. She threw away her laptop and ran into Kian Santang’s arm.
They finally got married and live happily ever after.
Once when Islam teaching reached Java Island, Kian Santang followed this faith. He really believed in this religion and asked his family to also believe in it. Some of them followed and some others refused, they still want to stay in their previous faith, Buddhism. Prabu Siliwangi was in those who refuse to enter Islam faith.
However Kian Santang did not give up in persuade his own father. Because of this insist, Prabu Siliwangi left the Kingdom at last. He ran away from Tasikmalaya where the kingdom was to several places in Java Island. Kian Santang kept chase after him. Finally Prabu Siliwangi arrived in one place named Cikujang village in Sukabumi.
Prabu Siliwangi thought there was no other way to avoid Kian Santang except to disappear from the surface of earth. So he entered into the earth at that village so Kian Santang could not find him. Kian Santang only found some tigers which hanged aroud the place where Prabu Siliwangi disappeared.
Then Kian Santang tried to look around that place. Instead of found his father, he met a beautiful lady age of 22 was playing counter strike in her laptop, there, below the palm tree. The lady was so beautiful. Kian Santang fell in love with her at once. Without his guard, Kian Santang walked to that lady and greeted her.
“Excuse me, miss…?” he asked.
“Nudiwa Dioza, call me Dio, please. And you?” the lady asked back.
“I’m Kian Santang from Tasikmalaya. I’ve got lost in this jungle when I tried to look for my father. Did you see an old man hanged around here?”
“Oh, I’m afraid I didn’t see anybody pass here for a week. But let me give a try to help you.” Dio whistled a kind of song which in Kian Santang’s ear it was heard as Brittney Spears’s Toxic melody. In a few moments, two tiger came there. Kian Santang was sure that two tigers were the tigers he saw before in the other side of jungle. He was a little bit afraid.
“Never mind,” Dio calmed him. “They are my pets.” Dio whispered something into the tiger’s ear and those tigers answered in the language Kian Santang didn’t understand.
“Sorry, they said that your father was taken by a beautiful angel into the center of earth. They said that he was so happy. I assume it’s useless for you to continue your journey.”
Kian Santang looked so disappointed. But then he found another thing to do. “I was here far away from my kingdom in Tasikmalaya. Since my father was gone, it is me who become the king now. And I still have no wife to accompany me in ruling the kingdom. Mmm…” Kian Santang a little bit nervous. “Will you marry me, young lady?”
Dio looked at Kian Santang gorgeous face. She also fell in love since the first time Kian Santang greet her. But…
“I’m so sorry. I can’t leave this place because I have my clinic here. There is no other doctor here. If I go with you, there will be no one who will look after people’s health here.”
Kian Santang thought deeply. He didn’t want to lose Dio but in the same time he couldn’t leave the kingdom without any leader. Then he shouted out: “If I can bring my kingdom here, will you marry me?”
Dio looked very doubt, but then she said, “If you can do it, yes I will.”
Kian Santang jumped into the sky because of his happiness. Then after came back step in the earth, he called one of his guard. “Call Einstein, Newton, Peter Pan, Superman, Batman, Iron Man, Avatar, Fantastic Four, Harry Potter and other wizards, to come here at once. Tell them to move Padjajaran Kingdom from Tasikmalaya here. Bring everything, the palace, people, market, also our new dam and tower. Go now!”
Dio looked at Kian Santang adorably. She threw away her laptop and ran into Kian Santang’s arm.
They finally got married and live happily ever after.
ORAL TRADITION OF SUNDANESE SOCIETY
Oral tradition is the manner in which information is passed from one generation to the next in the absence of writing or a recording medium (http://ancienthistory.about.com/od/homer/f/OralTradition.htm). This tradition mostly used in the rural community where the writing culture does not take place the major. It is possibly caused by the grade of their education that still low. It is also possibly because the people still hold on their ancestor tradition where the unwritten law has the different power that stronger than the written one.
In Sukabumi, exactly in my village Kararangge, one example of this tradition is “Pupujian”. It is a kind of song that be sung before we read the holy Qur’an together in the mosque or when we are waiting for the pray time. Usually people sing this in the evening around 5pm till the maghrib pray time comes. The lyric can’t be found in the written form. The old men tell it to children in the mosque. The message of this tradition is we have to remind one each other about the main pray for the muslim. That lyric is:
Eling-eling umat, muslimin muslimat, hayu urang berjamaah solat (magrib). Estu kawajiban urang keur di dunya, pibeukeuleun urang jaga di akherat Hirup di dunya teh kudu aribadah, sujud ka Allah, anu maha kawasa. sapoe sapeting anu lima waktu, duhur asar magrib isa sareng subuh. (Remember people, the muslim from men and women, let’s pray (maghrib) together. That is our duty in this world, for our stuff in the next world. We life in this world, we have to pray, prostrate To Allah, the most powerful. A whole day five times, dzuhur ashar maghrib isya and shubuh)
Another example is the story of my family ancestor and their ritual. In family gathering or in the rest time after praying isya, my parents told me about my grand parents, the parents of my grand parents, and so on. They told about some ritual my ancestor did and ask me to do the same ritual. They told me about the steps and its meaning. This kind of story can be found in the sundanese family which has the good religion teaching. As in my family, my ancestor is the religion leader in my village.
In Sukabumi, exactly in my village Kararangge, one example of this tradition is “Pupujian”. It is a kind of song that be sung before we read the holy Qur’an together in the mosque or when we are waiting for the pray time. Usually people sing this in the evening around 5pm till the maghrib pray time comes. The lyric can’t be found in the written form. The old men tell it to children in the mosque. The message of this tradition is we have to remind one each other about the main pray for the muslim. That lyric is:
Eling-eling umat, muslimin muslimat, hayu urang berjamaah solat (magrib). Estu kawajiban urang keur di dunya, pibeukeuleun urang jaga di akherat Hirup di dunya teh kudu aribadah, sujud ka Allah, anu maha kawasa. sapoe sapeting anu lima waktu, duhur asar magrib isa sareng subuh. (Remember people, the muslim from men and women, let’s pray (maghrib) together. That is our duty in this world, for our stuff in the next world. We life in this world, we have to pray, prostrate To Allah, the most powerful. A whole day five times, dzuhur ashar maghrib isya and shubuh)
Another example is the story of my family ancestor and their ritual. In family gathering or in the rest time after praying isya, my parents told me about my grand parents, the parents of my grand parents, and so on. They told about some ritual my ancestor did and ask me to do the same ritual. They told me about the steps and its meaning. This kind of story can be found in the sundanese family which has the good religion teaching. As in my family, my ancestor is the religion leader in my village.
NIKAH DAN CERAI DALAM ISLAM
Pernikahan adalah sesuatu yang mengikatkan dua pribadi yang berbeda dalam naungan kasih sayang. Tapi sekarang ini kita menyaksikan sebuah fenomena yang rupanya sudah dianggap hal biasa oleh masyarakat kita yaitu nikah cerai. Bagaimana kedudukan fenomena ini dalam kaca mata Islam?
Sebelumnya saya akan memaparkan secara singkat sejarah pernikahan di beberapa peradaban sebelum turunnya ajaran Islam.
• Peradaban Romawi
Pernikahan adalah sebuah kontrak sipil yang dengannya perempuan terbebas dari kuasa ayah dan suaminya. Perceraian adalah suatu hal yang mudah dan lazim pada masa itu. Perempuan Romawi bebas memiliki beberapa orang suami. Bahkan, mereka menghitung umur mereka dari berapa banyak suami yang telah mereka nikahi. Sementara itu, kaum lelaki boleh berhubungan intim sebelum menikah dengan kaum perempuan. Jika perempuan itu hamil, maka laki-laki itu akan menikahinya. Tetapi jika ternyata perempuan itu tidak hamil, maka laki-laki itu tidak akan menikahinya. Pada saat itu perzinahan merajalela dan teater dijadikan tempat untuk kontes wanita telanjang. Pada kondisi inilah kebesaran Romawi mulai memudar dan membawanya pada kehancuran peradaban.
• Peradaban Yunani
Norma pernikahan sama sekali tidak diakui pada zaman itu. Hal ini dikarenakan cerita-cerita rekaan yang sangat menyudutkan posisi kaum wanita. Sehingga pada saat itu wanita dianggap sebagai komoditas yang bisa dikuasai laki-laki. Wanita diperlakukan dengan sangat hina dan hanya dijadikan sebagai pelampiasan nafsu seksual. Bahkan pada saat itu seorang suami boleh menjadikan istrinya sebagai bayaran jika dia kalah berjudi.
• Peradaban Cina
Dalam peradaban ini, seorang suami diperbolehkan menjual istrinya jika ia memerlukan uang. Bahkan, seorang suami diperbolehkan membunuh istrinya tanpa adanya alasan yang jelas.
• Peradaban Arab jahiliyah
Pada waktu itu, kaum laki-laki berlomba satu sama lain untuk memiliki istri sebanyak-banyaknya demi membuka relasi dengan suku yang lain. Ada beberapa jenis pernikahan dalam budaya masyarakat Arab waktu itu yang jelas-jelas mendiskreditkan kedudukan kaum wanita, yaitu :
Al-dayzan, seorang anak boleh menikahi ibunya setelah si ibu ditinggal mati oleh sang ayah. Cukup dengan melemparkan sehelai kain kepada ibunya, secara otomatis anak itu sudah mewarisi ibunya sebagai istri.
Zawj al-balad, yaitu dua orang suami bersepakat untuk saling menukar istri.
Zawaj al istibda, seorang suami menyuruh istrinya untuk bersetubuh dengan laki-laki lain yang memiliki keunggulan. Setelah hamil, wanita itu harus kembali kepada suaminya. Dengan proses seperti ini diharapkan suami istri itu mendapatkan keturunan dengan “bibit unggul”.
Sekarang kita akan melihat kedudukan pernikahan dan perceraian dalam Islam. Islam adalah agama yang Syaamil Mutakamil (sempurna dan menyeluruh). Semua aturan yang ditetapkan syariat islam sangat sesuai dengan fitrah manusia. Tidak ada satu pun dari aturan yang telah ditetapkan itu bertujuan untuk menyusahkan manusia. Perintah-Nya adalah penghubung kita kepada-Nya, larangan-Nya merupakan sebuah bentuk penjagaan, dan ujian yang diberikan adalah perwujudan cinta-Nya kepada kita.
Islam menempatkan ikatan pernikahan sebagai satu anugerah yang sangat besar bagi manusia. Ikatan ini menjadikan sesuatu yang tadinya haram menjadi halal, bahkan membuatnya menjadi ibadah. Islam telah mengatur bagaimana kita harus menjaga sikap terhadap lawan jenis sebelum terjadi pernikahan. Sebagian orang menganggap ini sebagai kungkungan yang sangat membatasi interaksi dan aktualisasi diri. Sebagian yang lain menyadari, aturan ini adalah sebuah penjagaan identitas yang akan menyelamatkan mereka dari berbagai gangguan. Hal ini sangat sesuai dengan fitrah manusia yang menginginkan sesuatu yang terbaik bagi mereka. Sebagai manusia normal, mereka akan cenderung memilih sesuatu yang masih baru dari pada yang sudah bekas. Masa penantian sebelum menikah mengajarkan kita untuk bersabar karena sesuatu itu akan sangat indah dinikmati jika waktunya sudah tiba. Dan masa-masa setelah pernikahan mendidik kita untuk berjuang demi menjadikan ikatan itu sesuatu yang barakah dan menentramkan. Sekali lagi, aturan yang telah ditetapkan Islam adalah untuk kebaikan manusia, bukan untuk menyusahkannya.
Jika sebelum menikah saling berpandangan mesra dan berpegangan tangan itu dilarang keras, maka setelah pernikahan dua hal itu sangat dianjurkan untuk menjaga keharmonisan. Sebelum menikah, hubungan intim itu akan menjadi perzinahan, setelah menikah, ia menjadi ibadah. Dari beberapa hal itu saja kita sudah bisa melihat betapa pernikahan adalah satu ikatan yang menyelamatkan. Tidak hanya menyelamatkan harga diri kita sebagai manusia, tapi juga menyelamatkan garis keturunan atau nasab.
Lebih jauh lagi, pernikahan dalam Islam adalah gerbang menuju sebuah peradaban yang generasinya adalah mereka yang memiliki akhlak yang luhur dan menegakkan syari’at islam. Karena melalui pernikahan yang barakah, terciptalah sistem pendidikan terbaik yang diberikan orang tua kepada anaknya.
Islam menurunkan aturan-aturannya disertai dengan berbagai keringanan yang bisa kita lakukan jika pada kondisi tertentu kita tidak bisa sepenuhnya melaksanakan aturan itu. Berbicara tentang pernikahan, mau tidak mau kita pasti akan menyinggung masalah perceraian. Kata cerai seolah-olah telah menjadi momok yang menakutkan yang kebanyakan orang menganggapnya sebagai hal yang tidak baik. Padahal, tidak setiap ikatan pernikahan yang berakhir dengan perceraian menjadi sesuatu yang buruk. Pada kondisi tertentu, cerai justru menjadi sebuah jalan penyelamatan.
Sesuatu yang halal yang paling dibenci Allah adalah thalaq (cerai). Ini menunjukkan kepada kita bahwa bercerai bukanlah suatu tindakan yang haram. Memang tujuan kita menikah bukanlah untuk bercerai, tapi ketika kondisi pernikahan sudah tidak bisa memberikan barakah kepada kedua pihak, maka bercerai adalah jalan penyelesaian. Perceraian itu pun terjadi secara baik-baik, tanpa harus menyisakan sisa-sisa kemarahan atas kondisi penyebab perceraian atau persengketaan masalah pembagian harta setelah perceraian.
“Ada tiga hal yang kesungguhannya adalah kesungguhan, dan gurauannya pun dinilai kesungguhan. Ketiganya adalah nikah, cerai, dan ruju’.” (Abu Hanifah). Hal ini menunjukkan betapa tinggi kedudukan sebuah pernikahan dan segala sesuatu yang berkaitan dengannya dalam kaca mata Islam. Sehingga kita tidak bisa menjalaninya dengan menyepelekan segala proses yang terjadi di dalamnya. Jika seorang suami mengucapkan kata “cerai” terhadap istrinya, maka sebenarnya itu sudah termasuk proses bercerai dalam Islam. Dan untuk bisa kembali berhubungan badan haruslah ada proses ruju’. Dan dalam islam, thalaq atau cerai yang diperbolehkan ruju’ hanya dua kali.
Proses perceraian dalam islam itu diperbolehkan ketika memang pernikahan yang ada sudah tidak lagi barakah, bukan perceraian yang dilandaskan pada nafsu dan ego diri. Contoh perceraian yang tidak pada tempatnya adalah, seorang suami menceraikan istri hanya karena ingin menikah lagi. Atau seorang istri minta cerai kepada suami karena ada gosip suaminya itu berselingkuh tanpa ada pengusutan lebih lanjut.
Mengapa perceraian adalah sesuatu hal yang halal tapi sangat dibenci Allah? Karena ketika terjadi sebuah perceraian, silaturahmi yang terputus tidak hanya antara suami dan istri. Tetapi juga silaturahmi dua pihak keluarga. Dan yang paling mendapat pengaruh adalah kondisi anak-anak dari pasangan itu. Tetapi sekali lagi, perceraian tidak selalu merupakan suatu hal yang buruk.
Ada satu kisah yang sangat melegenda tentang perceraian yang sangat mulia sepanjang sejarah. Ini adalah kisah Abdurrahman bin Abu Bakar dengan istrinya Atikah. Rumah tangga mereka sangat harmonis, tidak ada percekcokan dan perselisihan. Saking harmonisnya rumah tangga ini, membuat sang ayah yang berfirasat tajam gundah gulana. Abu Bakar sangat khawatir kecintaan Abdurrahman terhadap Atikah membuatnya lalai dari ibadah dan jihadnya. “Ceraikan istrimu!”, akhirnya perintah itu terucap dari lisan Abu Bakar. Demi mentaati sang ayah, Abdurrahman pun menceraikan istri tercinta. Kelak, akhirnya mereka rujuk. Abdurrahman meraih syahidnya dalam sebuah perang tak lama setelah kejadian itu.
Begitulah Islam memposisikan sebuah perceraian, sebagai satu keringanan ketika kedua belah pihak sudah tak sanggup lagi menegakkan hukum Allah juga ketika keduanya tidak sanggup lagi menunaikan hak dan kewajiban suami istri.
Dewasa ini, kita sering mendengar berita para selebritas yang bercerai dengan berbagai alasan. Mau tidak mau fenomena tersebut sedikit banyak akan mempengaruhi kita sebagai orang yang belum menikah. Entahkah itu pengaruh positif atau malah pengaruh negatif yang akan ikut mewarnai pribadi kita.
Salah satu pengaruh negatif itu adalah munculnya ketakutan untuk menikah. Kita akan takut jika nantinya pernikahan kita pun akan menjadi seperti itu. Pengaruh negatif lainnya adalah justru memungkinkan kita tidak terlalu serius dalam menjalani ikatan pernikahan. Jika nantinya harus bercerai pun, kita akan dengan mudah mengatakan bahwa banyak orang lain sebelum kita pun bercerai.
Sedangkan pengaruh positif yang mungkin kita dapatkan adalah kita merasa terpancing untuk mempelajari berbagai penyebab orang bercerai. Proses itu sedikit demi sedikit akan memunculkan keinginan agar nanti ketika menikah sebisa mungkin kita menghindari penyebab-penyebab itu.
Terlepas dari pengaruh-pengaruh tersebut, fenomena nikah cerai secara pasti akan mengundang komentar masyarakat tentang pribadi kita. Hal ini tidak mungkin kita pungkiri karena itu adalah salah satu konsekuensi hidup bermasyarakat. Kita sebagai orang yang berpendidikan mungkin bisa memaklumi yang menjadi penyebab terjadinya perceraian itu, tapi lain halnya dengan masyarakat luas yang berbeda latar belakang dan tingkat pendidikan.
Kesimpulannya, perceraian adalah satu hal yang halal tapi sebisa mungkin harus kita hindari. Karena pasti itu tidak menjadi tujuan dari pernikahan kita. Yang harus kita lakukan adalah mempersiapkan diri kita sebaik mungkin untuk menjalani kehidupan setelah pernikahan. Kita harus belajar mengendalikan ego dari sekarang. Karena kebanyakan dari kasus perceraian dewasa ini terjadi disebabkan ego yang tidak terkendali. Dan yang terpenting adalah menjadikan kasus-kasus itu sebagai pelajaran dalam mempersiapkan diri untuk menikah. Karena banyak orang yang pada awalnya sangat idealis tentang pernikahan, justru pada akhirnya bercerai disebabkan ketidakmampuan mereka mengendalikan ego masing-masing.
Wallahu A’lam bish shawab.
Sebelumnya saya akan memaparkan secara singkat sejarah pernikahan di beberapa peradaban sebelum turunnya ajaran Islam.
• Peradaban Romawi
Pernikahan adalah sebuah kontrak sipil yang dengannya perempuan terbebas dari kuasa ayah dan suaminya. Perceraian adalah suatu hal yang mudah dan lazim pada masa itu. Perempuan Romawi bebas memiliki beberapa orang suami. Bahkan, mereka menghitung umur mereka dari berapa banyak suami yang telah mereka nikahi. Sementara itu, kaum lelaki boleh berhubungan intim sebelum menikah dengan kaum perempuan. Jika perempuan itu hamil, maka laki-laki itu akan menikahinya. Tetapi jika ternyata perempuan itu tidak hamil, maka laki-laki itu tidak akan menikahinya. Pada saat itu perzinahan merajalela dan teater dijadikan tempat untuk kontes wanita telanjang. Pada kondisi inilah kebesaran Romawi mulai memudar dan membawanya pada kehancuran peradaban.
• Peradaban Yunani
Norma pernikahan sama sekali tidak diakui pada zaman itu. Hal ini dikarenakan cerita-cerita rekaan yang sangat menyudutkan posisi kaum wanita. Sehingga pada saat itu wanita dianggap sebagai komoditas yang bisa dikuasai laki-laki. Wanita diperlakukan dengan sangat hina dan hanya dijadikan sebagai pelampiasan nafsu seksual. Bahkan pada saat itu seorang suami boleh menjadikan istrinya sebagai bayaran jika dia kalah berjudi.
• Peradaban Cina
Dalam peradaban ini, seorang suami diperbolehkan menjual istrinya jika ia memerlukan uang. Bahkan, seorang suami diperbolehkan membunuh istrinya tanpa adanya alasan yang jelas.
• Peradaban Arab jahiliyah
Pada waktu itu, kaum laki-laki berlomba satu sama lain untuk memiliki istri sebanyak-banyaknya demi membuka relasi dengan suku yang lain. Ada beberapa jenis pernikahan dalam budaya masyarakat Arab waktu itu yang jelas-jelas mendiskreditkan kedudukan kaum wanita, yaitu :
Al-dayzan, seorang anak boleh menikahi ibunya setelah si ibu ditinggal mati oleh sang ayah. Cukup dengan melemparkan sehelai kain kepada ibunya, secara otomatis anak itu sudah mewarisi ibunya sebagai istri.
Zawj al-balad, yaitu dua orang suami bersepakat untuk saling menukar istri.
Zawaj al istibda, seorang suami menyuruh istrinya untuk bersetubuh dengan laki-laki lain yang memiliki keunggulan. Setelah hamil, wanita itu harus kembali kepada suaminya. Dengan proses seperti ini diharapkan suami istri itu mendapatkan keturunan dengan “bibit unggul”.
Sekarang kita akan melihat kedudukan pernikahan dan perceraian dalam Islam. Islam adalah agama yang Syaamil Mutakamil (sempurna dan menyeluruh). Semua aturan yang ditetapkan syariat islam sangat sesuai dengan fitrah manusia. Tidak ada satu pun dari aturan yang telah ditetapkan itu bertujuan untuk menyusahkan manusia. Perintah-Nya adalah penghubung kita kepada-Nya, larangan-Nya merupakan sebuah bentuk penjagaan, dan ujian yang diberikan adalah perwujudan cinta-Nya kepada kita.
Islam menempatkan ikatan pernikahan sebagai satu anugerah yang sangat besar bagi manusia. Ikatan ini menjadikan sesuatu yang tadinya haram menjadi halal, bahkan membuatnya menjadi ibadah. Islam telah mengatur bagaimana kita harus menjaga sikap terhadap lawan jenis sebelum terjadi pernikahan. Sebagian orang menganggap ini sebagai kungkungan yang sangat membatasi interaksi dan aktualisasi diri. Sebagian yang lain menyadari, aturan ini adalah sebuah penjagaan identitas yang akan menyelamatkan mereka dari berbagai gangguan. Hal ini sangat sesuai dengan fitrah manusia yang menginginkan sesuatu yang terbaik bagi mereka. Sebagai manusia normal, mereka akan cenderung memilih sesuatu yang masih baru dari pada yang sudah bekas. Masa penantian sebelum menikah mengajarkan kita untuk bersabar karena sesuatu itu akan sangat indah dinikmati jika waktunya sudah tiba. Dan masa-masa setelah pernikahan mendidik kita untuk berjuang demi menjadikan ikatan itu sesuatu yang barakah dan menentramkan. Sekali lagi, aturan yang telah ditetapkan Islam adalah untuk kebaikan manusia, bukan untuk menyusahkannya.
Jika sebelum menikah saling berpandangan mesra dan berpegangan tangan itu dilarang keras, maka setelah pernikahan dua hal itu sangat dianjurkan untuk menjaga keharmonisan. Sebelum menikah, hubungan intim itu akan menjadi perzinahan, setelah menikah, ia menjadi ibadah. Dari beberapa hal itu saja kita sudah bisa melihat betapa pernikahan adalah satu ikatan yang menyelamatkan. Tidak hanya menyelamatkan harga diri kita sebagai manusia, tapi juga menyelamatkan garis keturunan atau nasab.
Lebih jauh lagi, pernikahan dalam Islam adalah gerbang menuju sebuah peradaban yang generasinya adalah mereka yang memiliki akhlak yang luhur dan menegakkan syari’at islam. Karena melalui pernikahan yang barakah, terciptalah sistem pendidikan terbaik yang diberikan orang tua kepada anaknya.
Islam menurunkan aturan-aturannya disertai dengan berbagai keringanan yang bisa kita lakukan jika pada kondisi tertentu kita tidak bisa sepenuhnya melaksanakan aturan itu. Berbicara tentang pernikahan, mau tidak mau kita pasti akan menyinggung masalah perceraian. Kata cerai seolah-olah telah menjadi momok yang menakutkan yang kebanyakan orang menganggapnya sebagai hal yang tidak baik. Padahal, tidak setiap ikatan pernikahan yang berakhir dengan perceraian menjadi sesuatu yang buruk. Pada kondisi tertentu, cerai justru menjadi sebuah jalan penyelamatan.
Sesuatu yang halal yang paling dibenci Allah adalah thalaq (cerai). Ini menunjukkan kepada kita bahwa bercerai bukanlah suatu tindakan yang haram. Memang tujuan kita menikah bukanlah untuk bercerai, tapi ketika kondisi pernikahan sudah tidak bisa memberikan barakah kepada kedua pihak, maka bercerai adalah jalan penyelesaian. Perceraian itu pun terjadi secara baik-baik, tanpa harus menyisakan sisa-sisa kemarahan atas kondisi penyebab perceraian atau persengketaan masalah pembagian harta setelah perceraian.
“Ada tiga hal yang kesungguhannya adalah kesungguhan, dan gurauannya pun dinilai kesungguhan. Ketiganya adalah nikah, cerai, dan ruju’.” (Abu Hanifah). Hal ini menunjukkan betapa tinggi kedudukan sebuah pernikahan dan segala sesuatu yang berkaitan dengannya dalam kaca mata Islam. Sehingga kita tidak bisa menjalaninya dengan menyepelekan segala proses yang terjadi di dalamnya. Jika seorang suami mengucapkan kata “cerai” terhadap istrinya, maka sebenarnya itu sudah termasuk proses bercerai dalam Islam. Dan untuk bisa kembali berhubungan badan haruslah ada proses ruju’. Dan dalam islam, thalaq atau cerai yang diperbolehkan ruju’ hanya dua kali.
Proses perceraian dalam islam itu diperbolehkan ketika memang pernikahan yang ada sudah tidak lagi barakah, bukan perceraian yang dilandaskan pada nafsu dan ego diri. Contoh perceraian yang tidak pada tempatnya adalah, seorang suami menceraikan istri hanya karena ingin menikah lagi. Atau seorang istri minta cerai kepada suami karena ada gosip suaminya itu berselingkuh tanpa ada pengusutan lebih lanjut.
Mengapa perceraian adalah sesuatu hal yang halal tapi sangat dibenci Allah? Karena ketika terjadi sebuah perceraian, silaturahmi yang terputus tidak hanya antara suami dan istri. Tetapi juga silaturahmi dua pihak keluarga. Dan yang paling mendapat pengaruh adalah kondisi anak-anak dari pasangan itu. Tetapi sekali lagi, perceraian tidak selalu merupakan suatu hal yang buruk.
Ada satu kisah yang sangat melegenda tentang perceraian yang sangat mulia sepanjang sejarah. Ini adalah kisah Abdurrahman bin Abu Bakar dengan istrinya Atikah. Rumah tangga mereka sangat harmonis, tidak ada percekcokan dan perselisihan. Saking harmonisnya rumah tangga ini, membuat sang ayah yang berfirasat tajam gundah gulana. Abu Bakar sangat khawatir kecintaan Abdurrahman terhadap Atikah membuatnya lalai dari ibadah dan jihadnya. “Ceraikan istrimu!”, akhirnya perintah itu terucap dari lisan Abu Bakar. Demi mentaati sang ayah, Abdurrahman pun menceraikan istri tercinta. Kelak, akhirnya mereka rujuk. Abdurrahman meraih syahidnya dalam sebuah perang tak lama setelah kejadian itu.
Begitulah Islam memposisikan sebuah perceraian, sebagai satu keringanan ketika kedua belah pihak sudah tak sanggup lagi menegakkan hukum Allah juga ketika keduanya tidak sanggup lagi menunaikan hak dan kewajiban suami istri.
Dewasa ini, kita sering mendengar berita para selebritas yang bercerai dengan berbagai alasan. Mau tidak mau fenomena tersebut sedikit banyak akan mempengaruhi kita sebagai orang yang belum menikah. Entahkah itu pengaruh positif atau malah pengaruh negatif yang akan ikut mewarnai pribadi kita.
Salah satu pengaruh negatif itu adalah munculnya ketakutan untuk menikah. Kita akan takut jika nantinya pernikahan kita pun akan menjadi seperti itu. Pengaruh negatif lainnya adalah justru memungkinkan kita tidak terlalu serius dalam menjalani ikatan pernikahan. Jika nantinya harus bercerai pun, kita akan dengan mudah mengatakan bahwa banyak orang lain sebelum kita pun bercerai.
Sedangkan pengaruh positif yang mungkin kita dapatkan adalah kita merasa terpancing untuk mempelajari berbagai penyebab orang bercerai. Proses itu sedikit demi sedikit akan memunculkan keinginan agar nanti ketika menikah sebisa mungkin kita menghindari penyebab-penyebab itu.
Terlepas dari pengaruh-pengaruh tersebut, fenomena nikah cerai secara pasti akan mengundang komentar masyarakat tentang pribadi kita. Hal ini tidak mungkin kita pungkiri karena itu adalah salah satu konsekuensi hidup bermasyarakat. Kita sebagai orang yang berpendidikan mungkin bisa memaklumi yang menjadi penyebab terjadinya perceraian itu, tapi lain halnya dengan masyarakat luas yang berbeda latar belakang dan tingkat pendidikan.
Kesimpulannya, perceraian adalah satu hal yang halal tapi sebisa mungkin harus kita hindari. Karena pasti itu tidak menjadi tujuan dari pernikahan kita. Yang harus kita lakukan adalah mempersiapkan diri kita sebaik mungkin untuk menjalani kehidupan setelah pernikahan. Kita harus belajar mengendalikan ego dari sekarang. Karena kebanyakan dari kasus perceraian dewasa ini terjadi disebabkan ego yang tidak terkendali. Dan yang terpenting adalah menjadikan kasus-kasus itu sebagai pelajaran dalam mempersiapkan diri untuk menikah. Karena banyak orang yang pada awalnya sangat idealis tentang pernikahan, justru pada akhirnya bercerai disebabkan ketidakmampuan mereka mengendalikan ego masing-masing.
Wallahu A’lam bish shawab.
NON-VERBAL COMMUNICATION
Non-verbal communication is another way to communicate among the member of community. This kind of communication usually used when oral communication can’t work well. One community has different non-verbal communication with other community. My community is the activist of propagation of faith in Faculty of Cultural Sciences, Keluarga Muslim Ilmu Budaya (KMIB).
Five examples of non-verbal communication here are:
1. Strong hand shaking and hug between two people (man with man or woman with woman) means giving spirit.
2. Nod. Woman nods her head when she meets a man means she greets him.
3. Smile. if one person is riding a bike or motorcycle and she meets another person with big veil, she will smile to her. It means she greets her and that smile replaces “Assalamu’alaikum”.
4. Man doesn’t look woman eyes when they speak means he respects her.
5. If man and woman walk to the same point in the same time, the man will stay for a moment. It means he ask that woman to go first. After she passes that point, the man just goes.
We use non-verbal communication everywhere and every time we meet or interact. When we arrange a meeting, in a discussion, or when we meet in the street. This is one way to limit unnecessary communication between men and women, because in Islam we have to be careful in the interaction to the opposite sex in order not to against the law of syariat.
My friend from Australia said that non-verbal communication in her country is not separated between men and women. They use the same non-verbal communication everywhere including the public space. Their show sour face expression when they get angry. In the professional relation, woman do everything just same like men to show the equality between her ability and man’s ability in the work. Her hand shaking, her way of speaking and walking, are almost the same with men.
According to my friend, she feels difficult enough to keep the communication by oral communication or non-verbal communication in Australia. Although she is a Moslem, her friends especially men, can’t keep the distance between her body and his body when they are speaking. She also difficult enough keep the eye contact between them. In Australia, people usually behave and communicate in casual way and doing something freely like kissing or hugging even in the public places.
Five examples of non-verbal communication here are:
1. Strong hand shaking and hug between two people (man with man or woman with woman) means giving spirit.
2. Nod. Woman nods her head when she meets a man means she greets him.
3. Smile. if one person is riding a bike or motorcycle and she meets another person with big veil, she will smile to her. It means she greets her and that smile replaces “Assalamu’alaikum”.
4. Man doesn’t look woman eyes when they speak means he respects her.
5. If man and woman walk to the same point in the same time, the man will stay for a moment. It means he ask that woman to go first. After she passes that point, the man just goes.
We use non-verbal communication everywhere and every time we meet or interact. When we arrange a meeting, in a discussion, or when we meet in the street. This is one way to limit unnecessary communication between men and women, because in Islam we have to be careful in the interaction to the opposite sex in order not to against the law of syariat.
My friend from Australia said that non-verbal communication in her country is not separated between men and women. They use the same non-verbal communication everywhere including the public space. Their show sour face expression when they get angry. In the professional relation, woman do everything just same like men to show the equality between her ability and man’s ability in the work. Her hand shaking, her way of speaking and walking, are almost the same with men.
According to my friend, she feels difficult enough to keep the communication by oral communication or non-verbal communication in Australia. Although she is a Moslem, her friends especially men, can’t keep the distance between her body and his body when they are speaking. She also difficult enough keep the eye contact between them. In Australia, people usually behave and communicate in casual way and doing something freely like kissing or hugging even in the public places.
Moral
Moral is the measure tool for our attitude based on the goodness of the religion, society values, and also human rights. The religion doctrines become the main standard because those sources never teach human to do anything worse. The society values then, are the consensus of the member of society. They have decided which is good and which is bad. And human rights are the absolute rights given by God. So, how will human destroy what God already guaranteed? What moral focus in is the right attitude in the right place and time. The attitude that against human right like murdered or disturbing private zone of person like insult, can be called as immoral.
To me, people can described as being moral when they behave in the right way to themselves and to the others. They do not against the vivid boundaries made by the religion and the society. They do not bothers other and take away their rights by their do. For example, they can respect others in daily life. People can be described as immoral when they do not care anymore about the boundaries between right and wrong. They against the religion doctrine or society values, or perhaps both of them. The real example is the Israeli government who take away Palestinian right for praying in Masjid Al-Aqso. Not only that, they also hit anybody even children who is not obey their order.
To me, people can described as being moral when they behave in the right way to themselves and to the others. They do not against the vivid boundaries made by the religion and the society. They do not bothers other and take away their rights by their do. For example, they can respect others in daily life. People can be described as immoral when they do not care anymore about the boundaries between right and wrong. They against the religion doctrine or society values, or perhaps both of them. The real example is the Israeli government who take away Palestinian right for praying in Masjid Al-Aqso. Not only that, they also hit anybody even children who is not obey their order.
The Language(s) that member of family use
The language that person use depends on the situation they face. It is affected by some aspect of their daily life such as their education grade and their environment. In one family, we can find the changes of language used by the members in certain situation. For this case, I observed my elder sister family in Sukabumi.
The family consists of four people. My brother in law as the father, age 35. He is a driver of a public transportation in the town. His last education is in Islamic senior high school. He often attends the routine religion study in the mosque in our village. My elder sister as the mother, age 32. Firstly, she is only the housewife, but when I did my observation, she had work as a labor in a factory of shoes in my town for one month. She is graduation from Islamic Junior high school. She is a treasurer of the PKK in my village. Their first son is a first year student of Islamic Elementary school, age 6. He also studies in Religion school and learns to read Qur’an in the mosque near their house.
Their second daughter is age two. She spent most of her time with her grandmother both from father and from mother when the mother goes for work. It is usually from 6.30 am till 3 pm from Monday to Friday, because on Saturday and Monday, she doesn’t work.
This family uses the mixed language of Sunda and Indonesia. This is because their home is located in sundanese village, but they are close enough to Indonesia language. The father once works in Jakarta, so does the mother. The son gets the Indonesia language from school and TV. The daughter is taught by that two languages also.
In sunda language there are grades of language. The first grade is the rude word, then common or average word, and the last is the polite word. For example is the word go. The rude word is ngajangkor, the common word is indit, and the polite word is angkat. There is also a difference of its usage for our selves and for other person. For word eat, if we say I eat, in sunda it said abdi neda. When we say he eats, it becomes anjeunna tuang.
In Indonesia language there is no things like that. So, the usage of Indonesia language is equal between all the members of society, include the members of the family. They use this kind of mixed language for teaching their children to not forgetting sunda language also speak Indonesia well in order to have good communication ability among the larger society in their future.
First, I observed the father. The language that usually used by the driver of public transportation in my town is the rude language. They used to use the mock like “anjrit” (in Indonesia it means dog), because most of them are uneducated. They even do not graduate from elementary school. They also usually speak in high tone voice because of their scream in calling the passenger to use their car. In addition, the emotion of the public transportation driver is so not stabile. It usually happens when they get no passenger, they will speak meaningless till they get the passenger. Because of his education background, the father uses the more polite language than his friends use. He usually speak to the passenger just like speaks to his neighbor. If other driver usually mocks the people if they do not get any passenger, my brother in law usually say “Astaghfirullah” (it means Forgive me, God).
Then, the mother usually speaks using common language with her friends both in her work place and in her organization. Because their education background is same. Most of them finished their education in junior high school too. She speaks the rude word rarely, since she realizes that she is the teacher for their student at home.
The speaking style of the son is the most complicated. He speaks Indonesia language because of school teaching. He speaks in common grade of sunda language because of his parents teaching. He speaks in the rude grade of sunda language because of his playmates. They even make the strange pattern of language used in their own group. They add the syllable ga/gi/gu/go/ge for each syllable of the common language, the vocal alphabet of that additional syllable depends on the vocal of the true word. For example, when they say let’s play marbles. In sunda language it is said hayu urang maen kaleci. Then it becomes hagayugu uguragang magaegen kagalegecigi. It is not known who makes the pattern like that, but the children have the same understanding of that pattern. They said that they do that for fun and sometime, for cheating the adults. As children they have secret as the adults have. They use this pattern when they are playing or when they are talking about something secret between themselves. Adult who heard their conversation usually doesn’t care about it and just let it be continued.
The daughter is still age two. She doesn’t have so much vocabulary to speak. She usually tells what she wants with the limited word and some body language. The parents teach her some words in Indonesia language and common grade of sunda language. When she wants to drink a bottle of milk while lying on the carpet, she says “cucu ibu” and she rolls on the carpet.
When they all gathered in one good situation, they usually speak Indonesia language mixed with common grade of sunda language. For example, when they are going to eat, after the mother prepares everything on the carpet, she calls her husband “Ayah, hayu makan” (Dad, come on eat). Then she scream to the son “A, hayoh makan heula” (elder brother, eat first). “Aa” is the call for elder man in sunda tradition. She called her son with “Aa” to teach her daughter to call her elder brother with that call too. If the mother or father calls the son when no the daughter there, they will say the son name directly. It is for showing the son that they are his parents who have to be respected. Parents have right to call children name, but children have no right to call parents name directly. And the last, she speak to her daughter “Enon maem dulu ya”. Enon is the call for the daughter.
In the certain situation, the father uses the high tone of speaking and sunda language when he speaks to the mother or the children. For example when he is arguing with his wife about their money circulation, he said “ibu mah can bisa ngatur mana nu kudu dipihelakeun mana nu kudu dipanerikeun” (you can’t differentiate yet what has to be prioritized what can be focus on later) with the high tone just like speaks in the beach. The mother usually answers it by saying nothing. Because if she answers her husband at that time, the tone of her husband voice will increase and the debate wouldn’t reach the solution point.
When the son is naughty by not obeying his father or mother order, they usually call his name with high tone and the glare at the son, and also use sunda language. It is because tell people about their mistake or giving them advises, is more touchy by using the mother tongue than other language. The sense is different. They never speak so many useless words. That kind of behavior is enough to tell the son that they are disagree with his attitude or that they angry to the son. As the reaction, the son said nothing. He didn’t say anything in any language as the protest to the parents. He just listen the advice from his parents and then goes to his room and punches his pillow. He did it because actually he angry to his parents for their prohibition, but he doesn’t dare to reply what his parents said because he is taught to always respect parents in his Religion School. Then he expresses his annoy by punching the pillow. But when the son feels really angry to the parents, he once call the name of his parents directly.
This family use this mixed language when there are guests to their home. It is not limited only in their daily activities or their daily conversation. In the public places like park, they still use this mixed language when they talk each other. When the parents meet their friend, they talk to them in sunda language, but when that friends talk to the children, they use Indonesia language. It is because of the teaching of Indonesia language in the public place.
The family consists of four people. My brother in law as the father, age 35. He is a driver of a public transportation in the town. His last education is in Islamic senior high school. He often attends the routine religion study in the mosque in our village. My elder sister as the mother, age 32. Firstly, she is only the housewife, but when I did my observation, she had work as a labor in a factory of shoes in my town for one month. She is graduation from Islamic Junior high school. She is a treasurer of the PKK in my village. Their first son is a first year student of Islamic Elementary school, age 6. He also studies in Religion school and learns to read Qur’an in the mosque near their house.
Their second daughter is age two. She spent most of her time with her grandmother both from father and from mother when the mother goes for work. It is usually from 6.30 am till 3 pm from Monday to Friday, because on Saturday and Monday, she doesn’t work.
This family uses the mixed language of Sunda and Indonesia. This is because their home is located in sundanese village, but they are close enough to Indonesia language. The father once works in Jakarta, so does the mother. The son gets the Indonesia language from school and TV. The daughter is taught by that two languages also.
In sunda language there are grades of language. The first grade is the rude word, then common or average word, and the last is the polite word. For example is the word go. The rude word is ngajangkor, the common word is indit, and the polite word is angkat. There is also a difference of its usage for our selves and for other person. For word eat, if we say I eat, in sunda it said abdi neda. When we say he eats, it becomes anjeunna tuang.
In Indonesia language there is no things like that. So, the usage of Indonesia language is equal between all the members of society, include the members of the family. They use this kind of mixed language for teaching their children to not forgetting sunda language also speak Indonesia well in order to have good communication ability among the larger society in their future.
First, I observed the father. The language that usually used by the driver of public transportation in my town is the rude language. They used to use the mock like “anjrit” (in Indonesia it means dog), because most of them are uneducated. They even do not graduate from elementary school. They also usually speak in high tone voice because of their scream in calling the passenger to use their car. In addition, the emotion of the public transportation driver is so not stabile. It usually happens when they get no passenger, they will speak meaningless till they get the passenger. Because of his education background, the father uses the more polite language than his friends use. He usually speak to the passenger just like speaks to his neighbor. If other driver usually mocks the people if they do not get any passenger, my brother in law usually say “Astaghfirullah” (it means Forgive me, God).
Then, the mother usually speaks using common language with her friends both in her work place and in her organization. Because their education background is same. Most of them finished their education in junior high school too. She speaks the rude word rarely, since she realizes that she is the teacher for their student at home.
The speaking style of the son is the most complicated. He speaks Indonesia language because of school teaching. He speaks in common grade of sunda language because of his parents teaching. He speaks in the rude grade of sunda language because of his playmates. They even make the strange pattern of language used in their own group. They add the syllable ga/gi/gu/go/ge for each syllable of the common language, the vocal alphabet of that additional syllable depends on the vocal of the true word. For example, when they say let’s play marbles. In sunda language it is said hayu urang maen kaleci. Then it becomes hagayugu uguragang magaegen kagalegecigi. It is not known who makes the pattern like that, but the children have the same understanding of that pattern. They said that they do that for fun and sometime, for cheating the adults. As children they have secret as the adults have. They use this pattern when they are playing or when they are talking about something secret between themselves. Adult who heard their conversation usually doesn’t care about it and just let it be continued.
The daughter is still age two. She doesn’t have so much vocabulary to speak. She usually tells what she wants with the limited word and some body language. The parents teach her some words in Indonesia language and common grade of sunda language. When she wants to drink a bottle of milk while lying on the carpet, she says “cucu ibu” and she rolls on the carpet.
When they all gathered in one good situation, they usually speak Indonesia language mixed with common grade of sunda language. For example, when they are going to eat, after the mother prepares everything on the carpet, she calls her husband “Ayah, hayu makan” (Dad, come on eat). Then she scream to the son “A, hayoh makan heula” (elder brother, eat first). “Aa” is the call for elder man in sunda tradition. She called her son with “Aa” to teach her daughter to call her elder brother with that call too. If the mother or father calls the son when no the daughter there, they will say the son name directly. It is for showing the son that they are his parents who have to be respected. Parents have right to call children name, but children have no right to call parents name directly. And the last, she speak to her daughter “Enon maem dulu ya”. Enon is the call for the daughter.
In the certain situation, the father uses the high tone of speaking and sunda language when he speaks to the mother or the children. For example when he is arguing with his wife about their money circulation, he said “ibu mah can bisa ngatur mana nu kudu dipihelakeun mana nu kudu dipanerikeun” (you can’t differentiate yet what has to be prioritized what can be focus on later) with the high tone just like speaks in the beach. The mother usually answers it by saying nothing. Because if she answers her husband at that time, the tone of her husband voice will increase and the debate wouldn’t reach the solution point.
When the son is naughty by not obeying his father or mother order, they usually call his name with high tone and the glare at the son, and also use sunda language. It is because tell people about their mistake or giving them advises, is more touchy by using the mother tongue than other language. The sense is different. They never speak so many useless words. That kind of behavior is enough to tell the son that they are disagree with his attitude or that they angry to the son. As the reaction, the son said nothing. He didn’t say anything in any language as the protest to the parents. He just listen the advice from his parents and then goes to his room and punches his pillow. He did it because actually he angry to his parents for their prohibition, but he doesn’t dare to reply what his parents said because he is taught to always respect parents in his Religion School. Then he expresses his annoy by punching the pillow. But when the son feels really angry to the parents, he once call the name of his parents directly.
This family use this mixed language when there are guests to their home. It is not limited only in their daily activities or their daily conversation. In the public places like park, they still use this mixed language when they talk each other. When the parents meet their friend, they talk to them in sunda language, but when that friends talk to the children, they use Indonesia language. It is because of the teaching of Indonesia language in the public place.
HARIMAU: SEBUAH SIMBOL KEKUATAN PRABU SILIWANGI
Simbol adalah sesuatu yang mewakili sesuatu yang lainnya, khususnya objek material yang mewakili objek abstrak. Sedangkan mitos adalah cerita tradisional, khususnya cerita tentang awal mula seorang tokoh atau fenomena alam, dan biasanya melibatkan sifat-sifat supranatural atau kejadian-kejadian tertentu.
Berbicara tentang simbol dan mitos, kedua hal ini tidak dapat dilepaskaitkan. Karena satu simbol bisa saja bermula dari mitos tertentu yang telah tercipta sebelumnya. Apalagi ketika kita berbicara tentang kedua hal ini tidak hanya pada tataran seni, tetapi sudah masuk kepada tataran kebudayaan. Kebudayaan primitif telah mengajarkan kepada kita betapa pentingnya kedudukan sebuah simbol dalam kehidupan manusia –pada zaman itu-. Ketika komunikasi oral belum terlalu dikenal sehingga percakapan yang terjadi –sebenarnya- tidak efektif, mereka mewakilkan percakapan ataupun hal-hal yang rumit itu kepada sebuah simbol. Bisa jadi pula, simbol-simbol yang ada itu memperkuat mitos yang ternyata baru tercipta di kemudian hari.
Setiap masyarakat di negara manapun pasti memiliki mitos dan simbol tertentu. Simbol dan mitos yang ada pada satu masyarakat bisa saja bertentangan atau diinterpretasikan berbeda di masyarakat lainnya. Disinilah latar belakang kehidupan budaya sangat berpengaruh. Karena itulah orang tidak bisa sembarangan begitu saja dalam menerjemahkan sebuah simbol. Satu simbol bisa diartikan dengan sangat berbeda di dua daerah yang memiliki latar belakang berbeda.
Hal lain yang mempengaruhi keberadaan satu simbol di satu masyarakat -selain latar belakang budaya- adalah pengalaman sejarah dan doktrin agama. Karena hal itulah kita tidak akan menemukan simbol berupa salah satu bagian tubuh manusia di tanah Aceh sebagaimana simbol itu berdiri megah di negara-negara Eropa.
Di tanah Sunda, ada satu simbol yang cukup berpengaruh dalam aspek militernya. Kodam Siliwangi memiliki logo berupa gambar kepala harimau yang memiliki latar belakang warna hitam dan tulisan siliwangi di bawahnya. Simbol ini bermula dari mitos yang sangat melegenda di tengah masyarakat Sunda, yaitu legenda Prabu Siliwangi. Yang pada tahap selanjutnya, gambar harimau ini juga pernah digunakan sebagai logo klub sepak bola besar asal Bandung, Persib.
Bagaimana sejarahnya simbol harimau ini menjadi bagian yang penting bagi masyarakan Jawa Barat?
Zaman dahulu, pernah berdiri satu kerajaan hindu yang cukup besar di tanah Sunda, yaitu Kerajaan Pajajaran. Kerajaan ini dipimpin oleh raja yang bergelar Prabu Siliwangi. Prabu Siliwangi dipercaya sebagai seorang yang memiliki kekuatan yang sangat hebat. Sehingga orang-orang menjadikan harimau sebagai penggambaran dari Prabu Siliwangi.
Ada legenda yang menyatakan bahwa Kerajaan Pajajaran dilindungi oleh sekumpulan harimau, penjagaan yang begitu hebat inilah yang membuat Kerajaan Pajajaran menjadi satu kerajaan yang besar pada masanya. Diyakini masyarakat Sunda bahwa hancurnya kerajaan pajajaran itu semata karena tulisan takdir.
Ada juga mitos yang hanya dipercaya sebagian kecil masyarakat Sunda bahwa harimau menjadi simbol dari raja Pajajaran karena dahulu kala ketika Prabu Siliwangi terdesak oleh musuhnya, Sang Prabu pergi ke sebuah gunung dan disana dia menjelma menjadi harimau yang mampu mengalahkan musuhnya. Tapi kemudian setelah itu keberadaan Sang Prabu tidak diketahui kejelasannya. Ada yang mengatakan Sang Prabu telah berubah menjadi rakyat biasa karena sudah melihat tanda-tanda kehancuran kerajaannya. Ada juga yang percaya bahwa Sang Prabu telah menjadi begitu suci sehingga dia diangkat menjadi Sang Hyang, yang artinya “yang teragung”. Itulah kenapa tanah Sunda mendapat julukan parahyangan. Ini berasal dari kata para dan hyang, yang jika diartikan secara utuh artinya tanah tempat para mereka yang agung.
Kepercayaan sebagian besar masyarakat Sunda yang meyakini bahwa Prabu Siliwangi begitu kuat dan pasukan keamanan kerajaan merupakan sekumpulan harimau-lah yang membuat lambang kepala harimau sekarang dipakai sebagai lambang dari kesatuan militer di jawa barat, Kodam Siliwangi. Apalagi di kodim 0607 Sukabumi, lambang kepala harimau begitu tegas dengan latar belakang yang diberikan berupa warna hijau dan merah.
Begitu pula dengan klub sepak bola Persib Bandung. Julukan yang begitu melekat pada klub ini adalah Maung Bandung. Stadion yang menjadi markas mereka pun bernama Stadion Siliwangi. Hal ini juga tidak bisa dilepaskan dari kepercayaan masyarakat Bandung tentang betapa kuatnya kekuatan Prabu Siliwangi dan sekelompok harimau yang menjadi pasukan keamanan kerajaan pajajaran itu. Mereka mengharapkan besarnya kekuatan Prabu Siliwangi juga mengalir di darah pemainnya dan selalu membawa Persib menjadi juara.
Begitulah, betapa sebuah simbol yang sederhana ternyata mewakili hal yang begitu rumit. Kekuatan sebuah mitos yang dipadukan dengan besarnya sebuah harapan, melahirkan satu aspek budaya yang bernilai tinggi, simbol.
Berbicara tentang simbol dan mitos, kedua hal ini tidak dapat dilepaskaitkan. Karena satu simbol bisa saja bermula dari mitos tertentu yang telah tercipta sebelumnya. Apalagi ketika kita berbicara tentang kedua hal ini tidak hanya pada tataran seni, tetapi sudah masuk kepada tataran kebudayaan. Kebudayaan primitif telah mengajarkan kepada kita betapa pentingnya kedudukan sebuah simbol dalam kehidupan manusia –pada zaman itu-. Ketika komunikasi oral belum terlalu dikenal sehingga percakapan yang terjadi –sebenarnya- tidak efektif, mereka mewakilkan percakapan ataupun hal-hal yang rumit itu kepada sebuah simbol. Bisa jadi pula, simbol-simbol yang ada itu memperkuat mitos yang ternyata baru tercipta di kemudian hari.
Setiap masyarakat di negara manapun pasti memiliki mitos dan simbol tertentu. Simbol dan mitos yang ada pada satu masyarakat bisa saja bertentangan atau diinterpretasikan berbeda di masyarakat lainnya. Disinilah latar belakang kehidupan budaya sangat berpengaruh. Karena itulah orang tidak bisa sembarangan begitu saja dalam menerjemahkan sebuah simbol. Satu simbol bisa diartikan dengan sangat berbeda di dua daerah yang memiliki latar belakang berbeda.
Hal lain yang mempengaruhi keberadaan satu simbol di satu masyarakat -selain latar belakang budaya- adalah pengalaman sejarah dan doktrin agama. Karena hal itulah kita tidak akan menemukan simbol berupa salah satu bagian tubuh manusia di tanah Aceh sebagaimana simbol itu berdiri megah di negara-negara Eropa.
Di tanah Sunda, ada satu simbol yang cukup berpengaruh dalam aspek militernya. Kodam Siliwangi memiliki logo berupa gambar kepala harimau yang memiliki latar belakang warna hitam dan tulisan siliwangi di bawahnya. Simbol ini bermula dari mitos yang sangat melegenda di tengah masyarakat Sunda, yaitu legenda Prabu Siliwangi. Yang pada tahap selanjutnya, gambar harimau ini juga pernah digunakan sebagai logo klub sepak bola besar asal Bandung, Persib.
Bagaimana sejarahnya simbol harimau ini menjadi bagian yang penting bagi masyarakan Jawa Barat?
Zaman dahulu, pernah berdiri satu kerajaan hindu yang cukup besar di tanah Sunda, yaitu Kerajaan Pajajaran. Kerajaan ini dipimpin oleh raja yang bergelar Prabu Siliwangi. Prabu Siliwangi dipercaya sebagai seorang yang memiliki kekuatan yang sangat hebat. Sehingga orang-orang menjadikan harimau sebagai penggambaran dari Prabu Siliwangi.
Ada legenda yang menyatakan bahwa Kerajaan Pajajaran dilindungi oleh sekumpulan harimau, penjagaan yang begitu hebat inilah yang membuat Kerajaan Pajajaran menjadi satu kerajaan yang besar pada masanya. Diyakini masyarakat Sunda bahwa hancurnya kerajaan pajajaran itu semata karena tulisan takdir.
Ada juga mitos yang hanya dipercaya sebagian kecil masyarakat Sunda bahwa harimau menjadi simbol dari raja Pajajaran karena dahulu kala ketika Prabu Siliwangi terdesak oleh musuhnya, Sang Prabu pergi ke sebuah gunung dan disana dia menjelma menjadi harimau yang mampu mengalahkan musuhnya. Tapi kemudian setelah itu keberadaan Sang Prabu tidak diketahui kejelasannya. Ada yang mengatakan Sang Prabu telah berubah menjadi rakyat biasa karena sudah melihat tanda-tanda kehancuran kerajaannya. Ada juga yang percaya bahwa Sang Prabu telah menjadi begitu suci sehingga dia diangkat menjadi Sang Hyang, yang artinya “yang teragung”. Itulah kenapa tanah Sunda mendapat julukan parahyangan. Ini berasal dari kata para dan hyang, yang jika diartikan secara utuh artinya tanah tempat para mereka yang agung.
Kepercayaan sebagian besar masyarakat Sunda yang meyakini bahwa Prabu Siliwangi begitu kuat dan pasukan keamanan kerajaan merupakan sekumpulan harimau-lah yang membuat lambang kepala harimau sekarang dipakai sebagai lambang dari kesatuan militer di jawa barat, Kodam Siliwangi. Apalagi di kodim 0607 Sukabumi, lambang kepala harimau begitu tegas dengan latar belakang yang diberikan berupa warna hijau dan merah.
Begitu pula dengan klub sepak bola Persib Bandung. Julukan yang begitu melekat pada klub ini adalah Maung Bandung. Stadion yang menjadi markas mereka pun bernama Stadion Siliwangi. Hal ini juga tidak bisa dilepaskan dari kepercayaan masyarakat Bandung tentang betapa kuatnya kekuatan Prabu Siliwangi dan sekelompok harimau yang menjadi pasukan keamanan kerajaan pajajaran itu. Mereka mengharapkan besarnya kekuatan Prabu Siliwangi juga mengalir di darah pemainnya dan selalu membawa Persib menjadi juara.
Begitulah, betapa sebuah simbol yang sederhana ternyata mewakili hal yang begitu rumit. Kekuatan sebuah mitos yang dipadukan dengan besarnya sebuah harapan, melahirkan satu aspek budaya yang bernilai tinggi, simbol.
THE CONSENTRATION OF THE TRANSLATOR
Translation in puppet show is one unique way in developing the show of puppet it self. Some people said that one of the problems in enjoying the puppet show is the lack of understanding of its origin language. With this translation, that problem has been over came. There are two kind of translation, carefully prepared translation and spontaneous one. In the first way of translation, we could avoid the mistakes by well preparation. In the second one, spontaneous translation, we have some things to be anticipated like the translation for the joke and proverb. The translator said that those things are the difficult thing to be translated. From the show on October 19th, I saw how spontaneous translation needs not only the great ability but also the great struggle.
The translator only could prepared the tools she need like the good viewer and good computer for typing. The sound system also has to be prepared well, because the translator has to listen what puppet man said carefully. She did not know what kind of story the puppet man would perform, so the translator has to master all aspects of the puppet very well, such as the behavior and the certain character of the puppet. It requires the great attempts to do that kind of work.
The practical aspect has to pay attention of is the translator concentration. She does the translation mainly rely on only her listening. She could not concern even a little bit of the movement of the puppets. She also has to think in really short time from what the puppet man say to be typed. It can’t be avoided in spontaneous translation that the translator will mistype some words. For example when Kumbakarna said brother, the translator type it brothehrs.
Another thing that could influence the translator concentration is the situation of the show. The show that held outdoor really possibly makes the translator feel stifling because there are a lot of people there whereas there is no AC at that time. The translator also has no assistant who will help. For example, in the middle of translating the translator feel thirsty, she has to consider hardly when the exact time she could drink. Because if she careless even just for a second, she will late the story and of course it will be the great problem for her translation.
Thus why I said for this kind of work the person need the great struggle for do the work as well. It is because for the spontaneous translation, the practical aspects affect the translator concentration really easily.
The translator only could prepared the tools she need like the good viewer and good computer for typing. The sound system also has to be prepared well, because the translator has to listen what puppet man said carefully. She did not know what kind of story the puppet man would perform, so the translator has to master all aspects of the puppet very well, such as the behavior and the certain character of the puppet. It requires the great attempts to do that kind of work.
The practical aspect has to pay attention of is the translator concentration. She does the translation mainly rely on only her listening. She could not concern even a little bit of the movement of the puppets. She also has to think in really short time from what the puppet man say to be typed. It can’t be avoided in spontaneous translation that the translator will mistype some words. For example when Kumbakarna said brother, the translator type it brothehrs.
Another thing that could influence the translator concentration is the situation of the show. The show that held outdoor really possibly makes the translator feel stifling because there are a lot of people there whereas there is no AC at that time. The translator also has no assistant who will help. For example, in the middle of translating the translator feel thirsty, she has to consider hardly when the exact time she could drink. Because if she careless even just for a second, she will late the story and of course it will be the great problem for her translation.
Thus why I said for this kind of work the person need the great struggle for do the work as well. It is because for the spontaneous translation, the practical aspects affect the translator concentration really easily.
Broadway and Glee
As we know, Broadway was so popular on its era. People were so attracted to every performance it brought such as Witched, Phantom of the Opera, Les Miserable, The beauty and the Beast, etc. Every performance had its own issue to tell to the public. We can see in the documentary how people were willing to wait to get the ticket of the performance. In theater world, Broadway had built its own history. We can’t avoid that this earlier successful of Broadway somehow impact the development of modern version of this kind of performance: Glee.
The popularity and the quality of Broadway actresses and performances somehow challenge the young generation to follow that path of success, even to give their best in performing. Broadway is seems to be the senior of Glee generation. We can see that from some Broadway artists that take part in some of Glee shows.
Why has Glee become such a popular show today? The answer is perhaps not so far from the answer of Broadway case. As we know these two shows not only deliver a story to its spectators as we usually enjoy in play, but they also include other forms of performance that is music and dance. I myself, as a youth, like something that is mixed. It is more attracted to enjoy a various things in the same time than a monotone one. It is more lively than the ordinary performance.
Glee captures the reality of youth’s life, the dynamics of dreams, hopes, competitions, and love stories. Probably it is because the story that is so close to their life so people continue to respond to this show. In one of the episodes of Glee, I see the story talks about sex among youth. As I saw in the documentary of Broadway, there was also a time where this subject was banned somehow from the public topic. Again, I found the same way of some people to talk about this topic in different way that is through performance. There are also some scenes of the show that talks about gender issues and feminism. So actually Glee is not a performance of entertainment only but also a way to deliver many issues. Beside that, Glee like remind how Disco was so popular in 93’s and they give new touch by mixing it with rap. It’s pretty cool, for me.
People do not mind to follow the development of this show and other forms of performance such as movies because these shows somehow fulfill their need of entertainment and thought. By watching these shows, they not only get the relaxation of the string of music and the beauty of dance moves, but also they can see what actually happen in the society through the please delivery.
In addition, some people especially youth make the characters of the show the role model of their identity. After watching the show, some youth are inspired by the character for what they did in the story. Then they want to imitate that in their reality.
The popularity and the quality of Broadway actresses and performances somehow challenge the young generation to follow that path of success, even to give their best in performing. Broadway is seems to be the senior of Glee generation. We can see that from some Broadway artists that take part in some of Glee shows.
Why has Glee become such a popular show today? The answer is perhaps not so far from the answer of Broadway case. As we know these two shows not only deliver a story to its spectators as we usually enjoy in play, but they also include other forms of performance that is music and dance. I myself, as a youth, like something that is mixed. It is more attracted to enjoy a various things in the same time than a monotone one. It is more lively than the ordinary performance.
Glee captures the reality of youth’s life, the dynamics of dreams, hopes, competitions, and love stories. Probably it is because the story that is so close to their life so people continue to respond to this show. In one of the episodes of Glee, I see the story talks about sex among youth. As I saw in the documentary of Broadway, there was also a time where this subject was banned somehow from the public topic. Again, I found the same way of some people to talk about this topic in different way that is through performance. There are also some scenes of the show that talks about gender issues and feminism. So actually Glee is not a performance of entertainment only but also a way to deliver many issues. Beside that, Glee like remind how Disco was so popular in 93’s and they give new touch by mixing it with rap. It’s pretty cool, for me.
People do not mind to follow the development of this show and other forms of performance such as movies because these shows somehow fulfill their need of entertainment and thought. By watching these shows, they not only get the relaxation of the string of music and the beauty of dance moves, but also they can see what actually happen in the society through the please delivery.
In addition, some people especially youth make the characters of the show the role model of their identity. After watching the show, some youth are inspired by the character for what they did in the story. Then they want to imitate that in their reality.
Being religious in Hinduism
For being religious is an obligation for everyone who has the faith to its religion. It can be showed by how people behave and interact with others. It also could be seen in their traditions which are connects them to the God. As Hinduism is a religion that very respect local culture, the practical of the tradition or pray is quite different from one place to another.
I’ve done an interview with Arak Agung Sagung Dwivandari Oka, the student of Faculty of Laws who is coming from Denpasar, Bali. She said that in Hinduism, the follower is asked to be honest to the god, Ida Sang Hyang Widi Wase and mainly to their selves. Because the main doctrine of Hinduism is that the followers could realize their own obligation, whether it is to god or human and nature. In praying for example, the followers suggested to pray (go to Pura) three times a day. They are when the sun rises, the sun in the middle of day, and the sun sets. No body will watch over them. It depends on the follower consciousness to do that pray as it suggested or not.
One of Hindu tradition that shows the relation of the followers and God is they will go to the beach one day before Nyepi to wash their selves by the sea water. The sea water is the media from Ida Sang Hyang Widi Wase to clean their body and their soul from the sin.
Another tradition of Hinduism is Masangih. It is the ceremony of shaping the teeth for teenager who will enter its adult. Commonly, people do this in the age of 15. One day before the ceremony, that person doesn’t allowed to go anywhere. Teeth that be shaped is the fang because It is a symbol of bad soul of Buta Kala. This ceremony symbolize the abolition of bad lust of human.
I’ve done an interview with Arak Agung Sagung Dwivandari Oka, the student of Faculty of Laws who is coming from Denpasar, Bali. She said that in Hinduism, the follower is asked to be honest to the god, Ida Sang Hyang Widi Wase and mainly to their selves. Because the main doctrine of Hinduism is that the followers could realize their own obligation, whether it is to god or human and nature. In praying for example, the followers suggested to pray (go to Pura) three times a day. They are when the sun rises, the sun in the middle of day, and the sun sets. No body will watch over them. It depends on the follower consciousness to do that pray as it suggested or not.
One of Hindu tradition that shows the relation of the followers and God is they will go to the beach one day before Nyepi to wash their selves by the sea water. The sea water is the media from Ida Sang Hyang Widi Wase to clean their body and their soul from the sin.
Another tradition of Hinduism is Masangih. It is the ceremony of shaping the teeth for teenager who will enter its adult. Commonly, people do this in the age of 15. One day before the ceremony, that person doesn’t allowed to go anywhere. Teeth that be shaped is the fang because It is a symbol of bad soul of Buta Kala. This ceremony symbolize the abolition of bad lust of human.
Approaching New People
Talking about the way of approaching new people and also about polite and impolite question, actually we are talking about a standard. As we already knew, different country and different culture have the different standard. That’s why we have to understand other’s culture standard in order to avoid misunderstanding about we as Indonesian people with the foreigner.
I met a friend from Medicine Faculty according to this matter. Her name is Ng Hui Ying. She is a Malaysian Chinese who studies in semester three at UGM. She told me that in her culture, it is so important to keep the privacy of people there. We can’t do or say something to them as we want without asking their permission. It is really contrast with our culture where someone used to ask everything about people even the one who they just meet.
In Indonesia, it is common to invite the new people to come to our house for dinner or just little discussion. But in her culture, it is a bit strange to do that. Because they just invite someone to their home if there is an important thing to talk. She told me that if you bring your boy friend to your home, it means you want to marry him. But it is different case if you bring your friends for only having fun at your home.
If we ask people there about their family or their job, it is polite. Also when we ask them about religion, it is still polite. Because there are so many believes, so they will tolerate about the difference of believe. But it is not polite ask them about age. They will be very annoyed, especially the ladies.
I met a friend from Medicine Faculty according to this matter. Her name is Ng Hui Ying. She is a Malaysian Chinese who studies in semester three at UGM. She told me that in her culture, it is so important to keep the privacy of people there. We can’t do or say something to them as we want without asking their permission. It is really contrast with our culture where someone used to ask everything about people even the one who they just meet.
In Indonesia, it is common to invite the new people to come to our house for dinner or just little discussion. But in her culture, it is a bit strange to do that. Because they just invite someone to their home if there is an important thing to talk. She told me that if you bring your boy friend to your home, it means you want to marry him. But it is different case if you bring your friends for only having fun at your home.
If we ask people there about their family or their job, it is polite. Also when we ask them about religion, it is still polite. Because there are so many believes, so they will tolerate about the difference of believe. But it is not polite ask them about age. They will be very annoyed, especially the ladies.
ANIMISM IN MODERN ERA
Animism is a belief that a soul or spirit existed in every object, even if it was inanimate. In a future state this soul or spirit would exist as part of an immaterial soul. The spirit, therefore, was thought to be universal. This belief developed among primitive, prehistoric people led to changes that really affected their global life. In its practical order, the followers of this belief consider certain places sacred, which they believed were the resident place of the forefather soul who had certain great power. These people practice certain rites at certain times to worship the soul or to ask help from these souls of their descendants.
Trading activities done by Indonesian traders and some traders from other regions out of Indonesia brought new religions which would develop in Indonesian societies in the future. Those religions are Hinduism, which arrived in Indonesia around the second century, Buddhism in fourth century, Islam in fourteenth century, and Christian in sixteenth century. In history, animism has faded in the face of these new religions. –However-, there are Indonesian people who still hold on this belief. In West Borneo, approximately 7.5 million Dayak people still believe in animism.
In the regions that have been touched by modern technology and modern thinking -conscious or not- animism is still upheld by some in the society. One of the realizations of this belief is meditation, which is done in certain places to interact with forefather soul. Followers ask their forefather’s help to facilitate their certain businesses and other matters of importance like trade, carrier, even love.
In Sukabumi, this kind of activity can be found in one place named Gua Kuta Maneh. This cave is located in Kuta Maneh, Cikujang Village, which is located in the Sukabumi Regency, West Java. People know this place as the place where the soul of Prabu Siliwagi resides, one of the kings of Pajajaran Kingdom who had very powerful magic power. It is because of this association with great power that the military symbol of West Java cavalry is a tiger. Siliwangi means tiger.
PRABU SILIWANGI GO INTO THE EARTH
This folk story is about the escape of Prabu Siliwangi because of Islamization done by Kiansantang, one of Prabu Siliwangi sons.
Long time ago in Sunda land, stood a huge Hindu kingdom named Pajajaran Kingdom. Its capital was in Pakuan, a region in West Java today we know as Bogor. The first king who ruled this kingdom of Pajajaran was Sri Baduga Maharaja, who was known by the West Java people as Prabu Siliwangi.
Prabu Siliwangi had sons, one of them was Kiansantang. Kiansantang was born to Dewi Kumala wangi, one of Prabu Siliwangi’s wives who lived in Garut. Kiansantang was a very strong youth. There was no one who could beat his power. One day, an old man appeared suddenly in front of Kiansantang and told him that there was someone whose power was equal with him. This man was Sayyidina Ali, Prophet Muhammad’s son in law from Mecca. Kiansantang went to Mecca with the intention to fight with Sayyidina Ali. Kiansantang could not beat Sayyidina Ali because his power was so far under Sayyidina Ali’s. So, Kiansantang became interested in what Sayyidina Ali believed, Islam.
Kiansantang was just interested in Islam firstly, but when he visited Mecca for the second time, he declared firmly that he believed in Islam. With knowledge about Islam he got from Sayyidina Ali, Kiansantang went back to Pajajaran and intended to convince his father, Prabu Siliwangi, to believe in Islam too.
At the same time when Kiansantang came back from Mecca, Prabu Siliwangi was in Pamijahan, one region in Tasikmalaya, West Java. Kiansantang went to Garut first to meet his mother before went to Pamijahan. People believe that Kiansantang met Prabu Siliwangi by him self, with no guardian accompanying him. Prabu Siliwangi also met Kiansantang without a guardian. It was just two of them.
Finally Kiansantang met his father in Pamijahan. Kiansantang told his father his purpose was to convince him to believe in Islam clearly. Prabu Siliwangi was really shocked by what Kiansantang said. Because of his prestige and his shame, Prabu Siliwangi rejected Kiansantang’s invitation. It was because he felt if he follows Kiansantang, it would mean he was conquered by his own son. In other words, he would lose.
Prabu Siliwangi was obstinate with his principal, while Kiansantang was obstinate too with his intention. Finally, a historical event occurred. Prabu Siliwangi escaped from his son’s exhortation. The chase started from Pamijahan then moved to the west part of West Java. Prabu Siliwangi rested in some places in his escape, so did Kiansantang. Both of them were really tired.
Finally, Prabu Siliwangi arrived in one place in Sukabumi. He was flat exhausted because of Kiansantang’s chase. In that place Prabu Siliwangi swore, “I will go into the earth in this place. Someday in the future, if my grand grandsons ask for help in my name, I will help them”. After finishing his oath, Prabu Siliwangi went into the earth; its track now is known as Gua Kuta Maneh. Kuta itself means King of Pajajaran, while Maneh means here. So, Kuta Maneh means here is King of Pajajaran’s track.
Kiansantang lost the track of his father because the end of that cave –as people believe- has many branches. They are Curug Supit in Cianjur, Rawa Kalong in Pelabuhan Ratu, Gunung Bentang in Nyalindung, Pamijahanin in Tasikmalaya, Gunung Jati in Cirebon, Cikaduen in Banten, Luar Batang in Jakarta, Ujungkulon in Banten, Pulau Bata in Karawang, even in Mecca.
THE POWER OF PRABU SILIWANGI
It is not known exactly when people began visiting this cave. According to Mr. Unung, the third generation caretaker of Gua Kuta Maneh, the first caretaker was known around 1970s. From day to day the number of people who visit this cave to ask Prabu Siliwangi’s soul for help is increasing. There are many people who have already proven the effect of the meditation rites in this cave. The existence of this cave has become more known from verbal information.
Relating this condition to the Islamization tried by Kiansantang is one proof of Prabu Siliwangi’s convention of his power. Who would have guessed that in the future, the grand grandsons of Prabu Siliwangi would still believe in his power even they are already believe in Islam. Prabu Siliwangi’s oath plays the important role in this belief, because if Prabu Siliwangi did not swear like that, his grand grandsons will never do these kinds of rites.
For people around Kuta Maneh it self, there is nothing special about that cave. They do not make it special because for them, this cave is just like the common cave. People who meditate in that cave come from places so far as Sukabumi, like Jakarta, Cirebon, some places in East Java and Center Java, even from Malaysia and Singapore.
Because of this carelessness, the meditation process in Gua Kuta Maneh doesn’t get special position in society there. Islamic figures there also do not care about this meditation. They are not complaining nor supporting. Considering the location of this cave which is close to the people quarter, it proves that people who care about the existence of this cave are they who believe in the Pajajaran doctrine. This doctrine ensures its followers that the great power of Prabu Siliwangi can be gotten by meditating in this cave.
In conclusion, let us go back to the introduction about animism. We have seen that animism, which we know was a part of primitive human beings, still survives in this modern era although it is not in the exact form. It has not become the main belief, but it has transformed to the alternative ways when certain needs have already insist the related people to ask some help from the great power they believe.
Trading activities done by Indonesian traders and some traders from other regions out of Indonesia brought new religions which would develop in Indonesian societies in the future. Those religions are Hinduism, which arrived in Indonesia around the second century, Buddhism in fourth century, Islam in fourteenth century, and Christian in sixteenth century. In history, animism has faded in the face of these new religions. –However-, there are Indonesian people who still hold on this belief. In West Borneo, approximately 7.5 million Dayak people still believe in animism.
In the regions that have been touched by modern technology and modern thinking -conscious or not- animism is still upheld by some in the society. One of the realizations of this belief is meditation, which is done in certain places to interact with forefather soul. Followers ask their forefather’s help to facilitate their certain businesses and other matters of importance like trade, carrier, even love.
In Sukabumi, this kind of activity can be found in one place named Gua Kuta Maneh. This cave is located in Kuta Maneh, Cikujang Village, which is located in the Sukabumi Regency, West Java. People know this place as the place where the soul of Prabu Siliwagi resides, one of the kings of Pajajaran Kingdom who had very powerful magic power. It is because of this association with great power that the military symbol of West Java cavalry is a tiger. Siliwangi means tiger.
PRABU SILIWANGI GO INTO THE EARTH
This folk story is about the escape of Prabu Siliwangi because of Islamization done by Kiansantang, one of Prabu Siliwangi sons.
Long time ago in Sunda land, stood a huge Hindu kingdom named Pajajaran Kingdom. Its capital was in Pakuan, a region in West Java today we know as Bogor. The first king who ruled this kingdom of Pajajaran was Sri Baduga Maharaja, who was known by the West Java people as Prabu Siliwangi.
Prabu Siliwangi had sons, one of them was Kiansantang. Kiansantang was born to Dewi Kumala wangi, one of Prabu Siliwangi’s wives who lived in Garut. Kiansantang was a very strong youth. There was no one who could beat his power. One day, an old man appeared suddenly in front of Kiansantang and told him that there was someone whose power was equal with him. This man was Sayyidina Ali, Prophet Muhammad’s son in law from Mecca. Kiansantang went to Mecca with the intention to fight with Sayyidina Ali. Kiansantang could not beat Sayyidina Ali because his power was so far under Sayyidina Ali’s. So, Kiansantang became interested in what Sayyidina Ali believed, Islam.
Kiansantang was just interested in Islam firstly, but when he visited Mecca for the second time, he declared firmly that he believed in Islam. With knowledge about Islam he got from Sayyidina Ali, Kiansantang went back to Pajajaran and intended to convince his father, Prabu Siliwangi, to believe in Islam too.
At the same time when Kiansantang came back from Mecca, Prabu Siliwangi was in Pamijahan, one region in Tasikmalaya, West Java. Kiansantang went to Garut first to meet his mother before went to Pamijahan. People believe that Kiansantang met Prabu Siliwangi by him self, with no guardian accompanying him. Prabu Siliwangi also met Kiansantang without a guardian. It was just two of them.
Finally Kiansantang met his father in Pamijahan. Kiansantang told his father his purpose was to convince him to believe in Islam clearly. Prabu Siliwangi was really shocked by what Kiansantang said. Because of his prestige and his shame, Prabu Siliwangi rejected Kiansantang’s invitation. It was because he felt if he follows Kiansantang, it would mean he was conquered by his own son. In other words, he would lose.
Prabu Siliwangi was obstinate with his principal, while Kiansantang was obstinate too with his intention. Finally, a historical event occurred. Prabu Siliwangi escaped from his son’s exhortation. The chase started from Pamijahan then moved to the west part of West Java. Prabu Siliwangi rested in some places in his escape, so did Kiansantang. Both of them were really tired.
Finally, Prabu Siliwangi arrived in one place in Sukabumi. He was flat exhausted because of Kiansantang’s chase. In that place Prabu Siliwangi swore, “I will go into the earth in this place. Someday in the future, if my grand grandsons ask for help in my name, I will help them”. After finishing his oath, Prabu Siliwangi went into the earth; its track now is known as Gua Kuta Maneh. Kuta itself means King of Pajajaran, while Maneh means here. So, Kuta Maneh means here is King of Pajajaran’s track.
Kiansantang lost the track of his father because the end of that cave –as people believe- has many branches. They are Curug Supit in Cianjur, Rawa Kalong in Pelabuhan Ratu, Gunung Bentang in Nyalindung, Pamijahanin in Tasikmalaya, Gunung Jati in Cirebon, Cikaduen in Banten, Luar Batang in Jakarta, Ujungkulon in Banten, Pulau Bata in Karawang, even in Mecca.
THE POWER OF PRABU SILIWANGI
It is not known exactly when people began visiting this cave. According to Mr. Unung, the third generation caretaker of Gua Kuta Maneh, the first caretaker was known around 1970s. From day to day the number of people who visit this cave to ask Prabu Siliwangi’s soul for help is increasing. There are many people who have already proven the effect of the meditation rites in this cave. The existence of this cave has become more known from verbal information.
Relating this condition to the Islamization tried by Kiansantang is one proof of Prabu Siliwangi’s convention of his power. Who would have guessed that in the future, the grand grandsons of Prabu Siliwangi would still believe in his power even they are already believe in Islam. Prabu Siliwangi’s oath plays the important role in this belief, because if Prabu Siliwangi did not swear like that, his grand grandsons will never do these kinds of rites.
For people around Kuta Maneh it self, there is nothing special about that cave. They do not make it special because for them, this cave is just like the common cave. People who meditate in that cave come from places so far as Sukabumi, like Jakarta, Cirebon, some places in East Java and Center Java, even from Malaysia and Singapore.
Because of this carelessness, the meditation process in Gua Kuta Maneh doesn’t get special position in society there. Islamic figures there also do not care about this meditation. They are not complaining nor supporting. Considering the location of this cave which is close to the people quarter, it proves that people who care about the existence of this cave are they who believe in the Pajajaran doctrine. This doctrine ensures its followers that the great power of Prabu Siliwangi can be gotten by meditating in this cave.
In conclusion, let us go back to the introduction about animism. We have seen that animism, which we know was a part of primitive human beings, still survives in this modern era although it is not in the exact form. It has not become the main belief, but it has transformed to the alternative ways when certain needs have already insist the related people to ask some help from the great power they believe.
Characters in A Streetcar Named Desire
A Streetcar Named Desire is a great story. The way the play writer delivers the story is attracting. I can understand the story easily because the language and dialogue he used is simple. The issue he brought in this story, desire and loneliness, is also attract my attention because I love to discuss that kind of topic.
According to my reading there are four main characters in this play. They are Stella, Blanche, Stanley, and Mitch. None of these characters is perfect because they have their own weak point of themselves. But before talk further about the characters, there is a statement that has relation somehow to them. It is a statement by the play writer of A Streetcar Named Desire: “Desire is rooted in a longing for companionship, a release from the loneliness that haunts every individual.”
I can find the meaning of this statement in the four characters that are mentioned above. All of them have their own desire to fulfill. They look for it from person (or people) near to them. They are afraid of their loneliness, so they try so hard to find the proper companion for them.
Stella, the first main character of the play deal with the desire of respecting her sister, Blanche, and in the same time wants to please her husband, Stanley. It is a hard thing for her because in fact Stanley doesn’t like the presence of Blanche in their house. She has a dilemma of facing this situation. Even though in the end she follows Stanley’s will, she still feels sorry for Blanche.
Stanley, the second main character has the problem of companionship with Blanche. He feels that way because Blanche bothers the please relationship between him and Stella. He feels that his honor as a husband and as a man is bothered by Blanche’s attitude. He wants to enjoy his companionship with Stella without another Blanche with all of her problems and lies.
Blanche has a problem with loneliness. She wants many people around him to listen to her, give compliment to her, and love her. She did manipulation of her experience in order to make people especially men adore her. But at the last, Mitch, the man who likes her feels disappointed when he knows the fact about Blanche’s lies. It hurts him a lot so he doesn’t want to meet her again.
Mitch has a desire to release his loneliness by looking for the companion, a woman. In the first time he was happy with the presence of Blanche. But then when he knows about her lies, he feels hurt. It is because a relationship can not be build by the lies. Finally he chooses to be alone again than to be companied by that such woman.
According to my reading there are four main characters in this play. They are Stella, Blanche, Stanley, and Mitch. None of these characters is perfect because they have their own weak point of themselves. But before talk further about the characters, there is a statement that has relation somehow to them. It is a statement by the play writer of A Streetcar Named Desire: “Desire is rooted in a longing for companionship, a release from the loneliness that haunts every individual.”
I can find the meaning of this statement in the four characters that are mentioned above. All of them have their own desire to fulfill. They look for it from person (or people) near to them. They are afraid of their loneliness, so they try so hard to find the proper companion for them.
Stella, the first main character of the play deal with the desire of respecting her sister, Blanche, and in the same time wants to please her husband, Stanley. It is a hard thing for her because in fact Stanley doesn’t like the presence of Blanche in their house. She has a dilemma of facing this situation. Even though in the end she follows Stanley’s will, she still feels sorry for Blanche.
Stanley, the second main character has the problem of companionship with Blanche. He feels that way because Blanche bothers the please relationship between him and Stella. He feels that his honor as a husband and as a man is bothered by Blanche’s attitude. He wants to enjoy his companionship with Stella without another Blanche with all of her problems and lies.
Blanche has a problem with loneliness. She wants many people around him to listen to her, give compliment to her, and love her. She did manipulation of her experience in order to make people especially men adore her. But at the last, Mitch, the man who likes her feels disappointed when he knows the fact about Blanche’s lies. It hurts him a lot so he doesn’t want to meet her again.
Mitch has a desire to release his loneliness by looking for the companion, a woman. In the first time he was happy with the presence of Blanche. But then when he knows about her lies, he feels hurt. It is because a relationship can not be build by the lies. Finally he chooses to be alone again than to be companied by that such woman.
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