OPINIONS

KARONSIH, DANCE WITH THE BABY-DOLL

By Suryanto Sastroatmodjo

YOU may once remember to the west Film of Dancing with the Wolfs having a sentimental impression, but rather heroic too. You may once remember to Melayu song in the dance of Inang Manjuro, that is, "Tari Dendang Malela Upik Bujang" from Minang known well in Semenjung. At the latest there is an agreement, that dancing while bringing, such as: baby-doll, dove, pigeon, even flaming candle on the plate, and umbrella etc is only to make clearly about the value of dance for audiences.

When the fully expressive and impressive dance of event was created, the masculine dancer might bring a handkerchief (it seems that Maengket Dance from the south-east or south Sulawesi) and bringing shawl (as in the Dance of Serampang Duabelas from west Sumatra) and Payung Dance (bringing an umbrella as in the Umbrella Dance from Padang). So that, we have represented a kind of the harmonic dimension of stability human, the reporting instrument of value-matter, besides the choreography having local contents.

Explained by R. Maridi from "Maridi Budaya" Surakarta when he created the dance of Enggar-enggar or Karonsih that is now often performed after the ritual of Panggih Pengantin (Meeting between Bride and Bridegroom), he really brought two dance properties, such as shawl and baby-doll covered with the cloth. But, he did not find it (1958) that "the family’s world has been created". But it is an addition when the staging-time has sometimes been performed in the ritual of meeting between bride and bridegroom. While from the beginning, he has brought nothing, Caused by the story-focus of dance is about meeting of boy and girl, that is, Raden Panji Asmarabangun and Dewi Sekartaji (Candrakirana), and the expressed romantic nuance. But to the second part of dance is played completely in dance-drama, then Panji-Sekartaji have emerged with baby together, the sweet heart.

To the dance of "Rakit-Rahula" that was ever created by Sasmintobudoyo in 60, then at that time the master also gave an assignment to the masculine dancer to bring a heirloom of lance, and Cakra (Visnu’s mysthical weapon) in the story of Sri Khrisna at the beginning. Back to the matter of Karonsih that is popular nowadays (a large part of all rituals of marriage in Java performs this dance), conclused if the dance is just a kind of real-concrete advice for a couple of wedding youths then Karonsih is just named as "Joger Panglong" without instrument, but the choreography that is required by them in loving each other. It is possible that body as the mainstay. The choreography is named "Karimaton" or depending for the dancer. While, if the dancer has brought a baby-doll (that is occasionally participated by a funny children under five), then this dance is named "Adi Wiguna" or the dance that has a happy ending theme.

We are now discussing about the semi classic dance as Bondhan-dance whose feminine dancer brings an umbrella, kendi (earthenware flask with a neck and spout) and baby-doll up to the dancer appears to bring a weight load, then the umbrella is named ayom-ayom (instrument to take shelter); and kendi made of clay is said as "sangon gesang" or a foothold in life (while, Bondhan has a sense as the birthplace), and the baby is assumed "ledhung-landhung" (honest hope), cause that is related to the song "Kae ana manuk podhang, tak ledhung-ledhung, mencok ana papah gedhang, cep menenga anakku cah bagus, tak ledhung-ledhung". (There is an oriole bird, I hope more, perching on the banana tree trunk, stop to cry my handsome baby, I hope more). Song used to make a sleep for the baby can increase the quality of dance. It is not as the burden.

In the series of specific dance from Madura, "Tani Obengan" (farmer keeps moving from place to place), in order to bring hoe, tool to cut that is given shape to heirloom), wuwu (tool to catch fish) and also others. Even those are the lofty farming tools related to the dance as "oncor oneng" (the illuminating torch). In the world of Sunda-dance that is a kind of Wireng, "Gaman Andel-andel" (supposed heirloom) is assumed as an unimpaired part of dance, not just as an addition.

In other that dance with the baby (the nice doll Poppy) reflects a compactness of human with the dying tools, precisely living in the soft movement of dance.

WHEN LOCAL VALUES AND GLOBALIZATION FACE EACH OTHER:

An Observation on the Life of the Javanese Society

By: Sumaryadi

[CHAPTER 32, Indonesian Constitution 1945: ‘The state develops national culture of Indonesia.’ Elaboration: The culture of the nation (Indonesia) is the culture that emerges as the fruits of the endeavors of the people of Indonesia. The old and original culture as the packs of the culture in regions all over Indonesia is recognized as the culture of the nation. Cultural efforts should be oriented to progress in refinement, culture, and unification without rejecting new elements from foreign culture which will be able to develop and enrich the culture of the nation and raise the level of the humanity of the Indonesian people.]

•••

Ever since the issue of globalization started rolling from the northern continental countries (western Europe and USA), globalization has increasingly melted boundaries in the world. It has opened the way for the expansion of the fields for the cultivation of western culture products to the south (developing countries). It is extremely difficult for the southern cultural product to penetrate with west Europe or USA. While Michael Jackson and Madonna have been able to freely penetrate the southern continents, it has not turned out to be easy for the Tayub and Badui dances, kethoprak drama, and other cultural products coming from Java, Indonesia, for example, to penetrate the northern continents. It has brought about the view that the southern countries, including Indonesia, are not more than markets that can only absorb western products. The southern countries are barely able to conduct negotiations because almost all capital, human resources, access to technology, and centers of information are under the control of western countries. The question that arises here concerns what will become of the local culture (and all its products) in Indonesia.

•••

It has to be admitted that not all that come from the western culture are less than good. On the other hand, not all that are present in the culture that does not come from the west is good. What good and what otherwise are everywhere. It is only that the flow of the culture that comes from the west hits the local culture so strongly that it is very much possible that the local culture will die out in a most grievous way.

In connection with that, there are at least two things to do. First (as an external effort), we behave towards any ‘foreign’ culture about to enter with good judgment and, second (as an internal effort), we raise and return local values to the surface. In response to the entrance of the ‘foreign’ culture, we select what it is loaded with. We certainly do not take any influence which ‘does not quite fit in’ while any positive or even prospective loads (values) are welcome with open hands. As for the internal effort, what we must do is make them (‘the local society’) feel close again to the local values which have been found to be positive in nature.

What will then happen is that the ‘foreign’ cultural load is not made to hit the local cultural load or vice versa. Neither is the ‘foreign’ culture allowed to push away the local culture, something which, if allowed, will put the local culture in a marginal position in its own home. It is thought that both should be given room to have synergy with each other. With it then the existence of the local society will become increasingly more firm.

•••

This modest writing takes as its point of departure a case occurring on the Javanese society – one ethnic group – in Indonesia. On one hand, they are obviously inundated with ‘foreign’ cultural influence. On the other hand, though it is not known for sure weather the aforementioned has something to do with it, they start to abandon and forget their own cultural values. This particularly befalls the younger generation. Most of them feel behind the times or lack self-confidence when they have to have contact with local values. As a result, what is increasingly perceived, as it is said, is that ‘wong Jawa wis ilang Jawane’ (the Javanese have lost their being Javanese) while the Javanese culture is actually full of teachings about ‘praiseworthy character’.

Such teachings are among the means - together with religious morality and Pancasila (Indonesia’s nationality philosophy) – which can be used to resist the negative effect of any change in the world. Any talk about teachings concerning good character will be related to one’s social conduct anytime and anywhere. It covers moral codes, courtesies, manners, and ethics.

•••

We are quite aware of three centers of education which are greatly influential in the process of character education, namely, the home (the family), the school, and the community (social environment).

Home (Family)

A child becomes acquainted with norms and value systems for the first time at home. The first and main process of education goes on at home. We are certain that in a good family a good personality will also be formed. There used to be what is termed ‘dongeng sebelum tidur’ (bedtime story), which implies that parents tell their children a story before the children go to sleep. Such a custom is quite positive in nature because, besides being enjoyable able to lull the children to sleep, the stories told contain values about good and evil, what is right and what is wrong, or beauty and ugliness. The characters in the stories can be people, animals, plants, or anything else in nature.

Bedtime stories are thus quite strategic media for character education. Unfortunately today such an ideal situation is difficult to get. Parents no longer have a chance to tell their children stories at bedtime. Today’s parents seem to be too busy with their own affairs. Even talking and eating together with the whole family are now becoming increasingly rare. (Worse, children today deserve to be called ‘the servants’ children’ or ‘cows children’. They can be called the former because all children’s care and anything else to the children’s interest are delegated to servants. The children can be called ‘cows’ children’ because during infancy many of them are never breast-fed; they are bottle-fed with cows’ milk instead.).

In awareness of that, now in our place various festivals of telling children stories are often held and many groups of children who care about stories start to be formed.

School

At school teachers not only teach but also educate pupils. By teaching, teachers only deliver knowledge. By educating, they form personalities. With the excuse of limited class hours and too dense curricula due to ‘school subject orders’ from various parties (like orders made by restaurant customers), character education becomes neglected. It used to be one subject thought at school but now there is no such subject anymore.

An effort we make is integrating character education into the Javanese language classes at elementary and junior high school. We are still trying to make such classes be taught at senior high school. It does not mean, however, that teaching such classes is without its own share of problems.

Community (Social Environment)

The community or social environment ought to have a big share in children’s character development. However, lately the social environment has been greatly polluted by the situation of an all-modern and free way of life.

Television, with its programs which follow one another from one morning to the next morning, could also take over children’s study time and erase their taste for stories told by their parents. Television, by often showing scenes of violence, brutality, and sex, has also played a part in changing children’s behavior. Children today no longer idolize the powerful Gatotkaca character in the traditional puppet stories. Instead, they idolize the characters in cartoon films from abroad, for example.

Children’s absorption with their own activities and such objects, if not watched by parents, could bring about negative consequences like the children becoming brutal, being destructive, being fond to steal, addicted to drugs, involved in gang fights, and so on.

An effort we make is establishing children’s study hours every night, requesting parents to be more attentive to their children who are not at home, and entreating the community to create conducive social environment for children.

•••

In the Javanese society there are many teachings concerning praiseworthy character. Studied more carefully, the teachings can be found to contain extraordinarily good values related to courtesies, ethics, manners, and also spirit givers. Unfortunately, many of them have now been forgotten by the Javanese people themselves. The young generation particularly has in general become ignorant of such teachings.

In the following I will present a number of traditional saying as examples. Besides containing loads of good meanings, usually the expressions are composed poetically.

(1) ‘Adigang-adigung-adiguna’ (showing off power-position-superiority): ones who show off their power, position, and superiority in order that others look up for them. It is a behavior filled with vanity. If not under control, they tend to make use of their power at all times and misuse the power. They, including officials, should avoid behaving this way.

(2) ‘Alon-alon waton kelakon’ (acting slowly as long as the target is reached): being careful in taking an action; what is important is that the result is not disappointing. Care must be taken in confronting a problem. Do not be impulsive in making a crucial decision. If misinterpreted, it gives a negative meaning, that is, a slow and lazy behavior (‘just take it easy as long as something is achieved’).

(3) ‘Ana dina ana upa’ (when there is still a day, there is still rice): this saying teaches us to believe in God, meaning that God, who creates days, would surely give us what will continue our life day by day. Certainly we must have faith and make efforts. If misinterpreted, the meaning becomes negative, that is, even if one does not do any work, as long as there is still a day coming, God will surely give you what you need to live. The misinterpretation could have brought the Planned Parenthood Program to a failure in Java when the expression was interpreted as ‘no need to join the program because when there is still a day, there will surely be something useful for one’s life coming with it and every child born will itself bring with it what is needed to live on.

(4) ‘Becik ketitik ala ketara’ (what is good is seen and what is bad is obvious): a teaching to be honest because one who is good and honest will be seen in time. On the contrary, one who hides something bad will in time be revealed or discovered.

(5) ‘Bobot-bibit-bebet’ (wealth-family-social level): the elderly in Java always advice their children to consider these three things in finding a mate. ‘Bobot’ is the standard implying that the person to be chosen should possess some wealth, position, and rank. ‘Bibit’ is the standard implying that the person should come from a good family. ‘Bebet’ is the standard implying that the person should have a good social level. All three are the primary requirements while love is secondary. In the view of the modern Javanese, one of the three is enough. And for young people nowadays, ‘love’ is the primary requirement and those three can be pushed aside.

(6) ‘Cakra manggilingan’ (turning wheel): the turning wheel symbolizes man’s course in life. The process of man’s life always turns alternately. The turn causes a part at the top to be sometimes at the bottom and a part at the bottom will at certain times be at the top and so on. This saying teaches us not to be too proud when in happiness or having an advantage. Conversely, one need not feel inferior when in grief or want.

(7) ‘Mulat sarira hangrasa wani’ (feel brave when seeing oneself; dare to see oneself): this saying teaches one to be willing to be introspective and to have the courage to be corrected in order to know when one has made a mistake in a process of self-improvement. It intends to advice and encourages for one to be honest and open to the criticism towards one.

(8) ‘Narima ing pandum’ (accepting one’s share): this is a teaching that God has decided anything in man’s life. God has decided every man’s share and every man’s fate. This ‘accepting’ attitude makes even the poorest can feel happy because happiness does not come from material things but from something far deeper. The accepting attitude means being able to calmly accept anything from without, whether it is wealth, social position, fortune, or misfortune.

(9) ‘Tut wuri handayani’ (following behind but giving good influence): good parents or teachers should let children or pupils develop according to their nature but they should direct them to what are good in order that they reach their goals. In order words, in bringing up children parents should pay careful attention to the children’s talents and interests. In its complete form, this saying actually goes ‘ing ngarsa sung tuladha, ing madya mangun karsa, tut wuri handayani’, which means in front giving examples, in the midst building up a will, and in the back giving a good influence.

(10) ‘Wani ngalah luhur wekasane’ (daring to give in, lofty in the end; daring to give in end with victory): this saying teaches that ‘giving in’ is not the same as ‘being defeated’. In certain cases we had better give in because in the end we will be superior. This teaching also implants good character, modesty, and so on. Anyone confronted with a problem should press down emotion as deeply as possible in order no quarrel occurs. This teaching is opposition with young people’s spirit in solving problems emotionally, or, as it is said, ‘hit first, talk later’.

Only ten saying are taken as examples here. On the whole there are about one hundred sayings teaching various values about life and how living in the Javanese society.

•••

Whether one likes it or not, the era globalization has eventually come to Indonesia or Java particularly. Its presence certainly brings along important ideas, sciences, cultural values, life norms, and so on, both those positive and those negative in value. We do not take anything negative, we accept anything positive, and then we let anything positive and local values which are also positive meet in a complementary mechanism.

The thinking pattern of the Javanese society indicates that certain things are usually expressed by means of sayings (or proverbs). The traditional saying possessed by the Javanese society have been found to contain pieces of advice, massages, hopes, and also doubts. These sayings will at least function as a projection system, an ordering system, and a means of education.

Our task is now to make efforts in order that the traditional sayings loaded with values as above are again understood and absorbed by the young generation. If they can understand and put them into practice, the Javanese young generation will in turn become a young generation deserving to be held up as example. In the same way, our traditional sayings will be able to be preserved.

Sumaryadi,

A General Chief of Sleman Arts Board

Living in Sleman

Yogyakarta

MATRILINEAL MARRIAGE IN MINANGKABAU

By: Tanti Rorita

IN the society of Minangkabau, the descent-line is determined by matrilineal system. The relationship of Minangkabau’s ethnic group is like matrilineal gene, so that a marriage partner must be taken from out of the ethnic group.

The Relationship makes influence for some points in the society’s life of Minangkabau. The life of individual being a member in society is influenced by matrilineal system, especially in marriage. The relationship of matrilineal marriage is in special charateristics.

In Minangkabau, the marriage is determined by sarak (Islam law) and custom. It conforms to kato pusako (religious advice) written as follows:

Adat basandi sarak,

Sarak basandi Kitabullah,

Sarak mangato

Adat mamakai.

Costom hinges on the Islam law,

Islam law hinges on the Koran,

Islam law has words

Custom performs.

By the point it can be conclused that the certainties of Islam-religion and costom have an important role as orientation for the relationship of matrilineal marriage in Minangkabau.

The Sense of Marriage in Minangkabau

In Minangkabau region, the marriage has a wide and deep sense. In wide sense it can establish new relationship and realize relationship among two families. While, in the deep sense it is visible to applicate the Islam-law. Therefore, this case can be explained that marriage is not just as the companionship of two persons whose diffirent sex in household, but more.

The phenomenon of marriage is to establish a relationship among two families. The new relationship established by marriage shall result sumando and sumanda, ipa (cousin-in-law) and bisan (relationship between parents whose children are married to each other), mintuo (parent-in-law) and minantu (son- or daughter-in law). When the marriage gives a birth of child, then the relationship between induak bako (father’s family) and anak pisang (father’s child) shall be also established. It is as the consequence of the new relationship realized by two families. As result, the involvement between one individual and other shall relate spontaneously for two families.

The marriage the relationship is among a couple of individuals, and two families. The relationship of two families shall be given shape by companionship among two Gadang houses. Caused that the marriage is performed by two persons having a different ethnic group, their Gadang house shall be different too. Therefore, the family (member) from one Gadang house and other shall establish a familial relationship. It shall expand a collectivity in the society of Minangkabau.

In deep sense, the marriage follows up the Islam-law. Therefore, in the marriage is to express marriage-contract in front of kadhi (village chief) and testified by some witnesses. Following up the Islam-law has a sense to obey for Allah’s commandments. This is an important part in the life of Minangkabau’s people reflected on expression, as follows: "Adat basandi sarak, Sarak basandi Kitabullah." (Custom hinges on the Islam law, Islam law hinges on the Koran).

Marriage outside the Ethnic Group

Minangkabau’s custom forbids to the same ethnic group marriage. The man from Piliang ethnic group must take his partner from other. He can not be justified to marry with a woman from the same ethnic group. If he breaks for the certainty, as result he shall be object of mockery in himself region. He who has gotten married with a woman from the same ethnic group is named tamakan pokok (forbidding for custom’s certainty). The other way, he is required to get married with a woman from out of his ethnic group.

The society of Minangkabau always lives in group. It is signed by the ethnic group. All of people in one ethnic group are related each other or in one dunsanak (family). Although, they have owned a different Gadang house and village chief, but they are formerly as one descent, one grand mother, and one Gadang house. So, they are not allowed to get married.

Piliang and Melayu ethnic group’s Gadang house is in difference. It, of course, is also to its grand mother and descent. They are not related. Therefore, they are permitted to get married based on the Minangkabau’s custom.

The marriage of two persons having a different ethnic group is named a marriage among Gadang houses. As result, there is new relationship among two Gadang houses, two customs, and two families. The marriage performed outside the ethnic group, in addition to avoid the marriage of the related persons, to make a new relationship and kinship in the society. So that, in one region there shall be involvement between one individual and other, individual from one family and one from other, and one family and other. Up to the Minangkabau society in the region shall be more complete.

Marriage inside the Region

The matrilineal relationship requires to the marriage in one region. It is meant, a certain person is to get married with other from out of the ethnic group, but not inside it. This case has a closed involvement to certain person’s role in the family or the ethnic group.

Based on the matrilineal relationship, the man of Minangkabau has a multiple role. Each older man has a role as mamak (mother’s adopted younger brother) being responsible to lead his nephew in the original house and the ethnic group. After his nephew has gotten married, then he has a role as the family’s leader being responsible for his children at his wife’s house. This point is expressed in the religious advice written as follows:

Kaluak paku kacang balimbiang,

Daun bakuang lenggang-lenggangkan,

Dibao nak rang ka Saruaso,

Anak dipangku kamanakan dibimbiang,

Urang kampuang dipatenggangkan,

Patenggangkan adat jan binaso.

Thumbtack, bean, star fruit have curves

Wild lily’s leaves swing and sway

Brought to the Seruasa’s persons

The child is taken on lap the nephew is led

Village’s persons are considered

Considered so that it is not broken

Man, in addition to have responsibility for his child and nephew, for village’s persons and his custom. He must pay attention and consider for the village’s persons and the prevailing custom of his village. Therefore, he is required to live permanently in his regional surroundings, and to get married with a woman in the village.

When he has gotten married with a woman from out of his region, then his role may not be fulfilled. He shall be far from his nephew, and be separated from his village’s persons, and far from the prevailing custom of his region. If that is occurred, his role as the leader of nephew can not be brought about, and he is not able to consider for the village’s persons and to keep the custom.

Previously, it has been said that marriage forms the new relationship.Through the marriage shall result, such as: sumando and sumandan, ipa and bisan, mintuo and minantu, induak bako and anak pisang. The relationship of families is not just named or said, but among them need to visit each other. When a person’s marriage is performed to other from out of the region, then visiting each other may not be realized. As result, the sense of marriage among families and Gadang houses shall be decreased.

The marriage in the society of Minangkabau is not actually acquainted with bride price. Therefore, bridegroom does not hand gift over his bride in which it has been required by Islam-religion. In the other region, bride’s family gives to bridegroom’s as much as money or goods as means to fetch her. It is usually named as proposal money. But, an important matter in the marriage of Minangkabau’ society is an exchange of symbolic good among two families involving each other, that is, ring or kris.

In the society of Minangkabau does not forbid for every person to have a wife more than one. A part of persons having a high social status sometimes likes to perform a polygamy-marriage. The main objectives in the kind of the marriage are for some younger women.

Nevertheless, the marriage among two persons in the region is always based on the logic and real consideration. It must be according to the prevailing custom based on the matrilineal system of relationship in Minangkabau.

Tanti Rorita, observer to the traditional culture

High student at Faculty of Cultural Science,

Gajah Mada Univiersity

Living in Yogyakarta