TOLERANCE BETWEEN RELIGION AND JAVANESE ARTS IN THE PALACE ENVIRONMENT

 TOLERANCE BETWEEN RELIGION AND JAVANESE ARTS 

IN THE PALACE ENVIRONMENT

Purwadi

Java Language Education,

faculty of Language and Art,

Yogyakarta State University

ABSTRACT

This research will describe about tolerance between religion and javanese art in palace enviropment. The King of Surakarta Kingdom became a pioner of  multiculturalism education. He was Sunan Paku Buwana X who build somes school that tought about spirituality, personality and morality. Really palace of Surakarta had Islamic school namely Pesantren Jamsaren and Mamba’ul Ulum. Javanese art thought by teacher in Modern school called HIS Kasatriyan, HIS Pamardi Putri and Pamardi Siwi. Traditional art education can be found in ceremony of Grebeg Maulud. That system  was adobted from Europe, Moslem and Javanese wisdom. Harmony of life give peace feeling in javanese comunity. 

Keywords: Tolerance, religi, art

A. introduction 

The practice of religion and javanese art went hand in hand in the palace environment. Social harmony is manifested in complementary attitudes when traditional ceremonies take place. Spiritual life is decorated with the beauty of art.

Elements of education are used as a means to carry out cultural awareness. Education is the main basis for strengthening civilization and the glory of a nation. The past glory of the Indonesian nation can be traced from the historical life series of kings in the archipelago.

The role of religion and art was always present in the Javanese court environment. For example, the Kraton Surakarta is a continuation of the Kratons of Mataram, Pajang, Demak and Majapahit (Denys Lombard, 2000: 173). For the sake of tolerance that brings an atmosphere of harmony, the palace combines religion and art when holding traditional ceremonies.

B. Religion and Art Go Together

The pioneers of religious and artistic life, for example, Sunan Paku Buwana X, whose first name was Raden Mas Gusti Sayidin Malikul Kusna (Darsiti Suratman, 1991: 26). In its heyday, it was very concerned about the progress of religious and artistic education. The palace established a modern school that teaches general science. In practice, education does align science with religion.

Scientific activities must be aimed at finding the truth, which is carried out with full sincerity, without having a certain direct interest and right to life based on the strength of individual arguments (Sunoto, 1982: 66). The study of religion and art in the palace environment aims to develop scientific awareness.

Basically, science should be used for the benefit of humans. (Suriasumantri, 1986: 99). In 1905 the palace opened the Mambaul Ulum School, located at the Ageng Mosque. students are common people. The school is led by a teacher Tafsiranom.

In 1914 the building for the Mambaul Ulum School was completed, located near the mosque (Gunawan Sumodiningrat, 2001: 4). The students were given lessons in religion, Javanese, Malay, arithmetic, natural science, and others. Graduates of this school can become punggawa pengulu in Kawedanan Yogaswara or become religion teachers. (Zahri Ahmad, 1976: 97).

The development of Javanese culture by the Mataram kingdom was adapted and enriched with religious elements. Pioneered by Yasadipura who is a poet (Sri Suhanjati Sukri, 2004: 2-4). For this reason, Suluk literature is presented in Javanese, in the form of songs. In the palace there is also a primbon. It contains mystical things, beliefs, amulets, prayers, fortune telling, symbols, dream interpretations, predictions. Information about the fate and predictions that greatly affect the lives of many people. From the information above, it can be seen that mysticism is contained in suluk and primbon. Primbon also contains a magical view.

Adipati Sasradiningrat, Patih Kraton Surakarta and Raden Tumenggung Wreksadiningrat collected santiswaran songs. The gamelan used to accompany the song is terbang, kendhang, and kemanak. This santiswaran song is played once every week. The players consist of singers, terbang musicians, drums and kemanak. The play was often interrupted by senggakan.

The continuity of religious education is getting livelier. At every mosque in every district, a Mambaul Ulum School was established. The palace has contributed to the Jamsaren Islamic Boarding School. There is an ancient mosque with modern architectural buildings inside the pesantren complex. The condition is still beautiful, strong and intact. Jamsaren Islamic Boarding School is located in Serengan Surakarta. This pesantren was founded in 1750. Even after Kiai Idris died in 1923, the big name Jamsaren was still a reference for parents to send their children to study. 

It is worth mentioning educational institutions that teach cultural arts. HIS Kasatriyan on November 1, 1910 or 27 Shawwal Year Be 1840 and also HIS Pamardiputri on January 3, 1929 or 21 Rejeb Alip 1859. Also a Kindergarten (Frobelschool) was established on August 12, 1926 (2 Samar Wawu 1857). HIS is a 6 year Elementary School. HIS stands for Hollandsch Inlandsche School.

Agricultural School in Tegalgondo, Delanggu. Klaten, 1929. Number II School which was then handed over to Nagari, later became the Village School and Sambetan School. This educational institution received subsidies from the palace (S. Puspaningrat, 1996: 12). The Great Mosque is a complex of buildings that is separated from the surrounding environment by a perimeter fence. The Surakarta Grand Mosque building as a whole is a tajug building with three overlapping roofs and a mustaka peak.

During the reign of Sunan Paku Buwana X, improvements were made to the construction of the gate at the Great Mosque, Alun-Alun Lor was made like a mosque in Arab land, in 1912 (1842 Java).

In the courtyard of the Great Mosque a tower was erected in 1924, moving the Panepen Mosque inside the Kraton to Patenunan, named the Pudyasana Mosque.

In 1912 or 1842 Java, built the Paramasana mosque in Baluwarti in 1917. Established a mosque in Langenharjo, Grogol sub-district, Sukoharjo, named the Ciptasidhi Mosque, in 1903 or 1833. Also established the Ciptamulya Mosque in Pengging, Banyudono, Boyolali, in 1908 or 1838 (Bratadiningrat, 1992: 22). The combination of religion and art in traditional ceremonies has been entrenched.

C. Palace Humanities Education System

The Surakarta Palace promoted people's education by establishing schools. The Village School is 3 years old and the Number II School is taken for 5 years. This school is widely accepted by the community because it teaches reading, writing and skills education.

Public elementary schools scattered throughout the Surakarta Sunanate, are financed with the Kasunanan State treasury at the Kepatihan Office (Puspaningrat, 1996: 29-31).

In 1910, a western-based school called HIS (Holandsch Inlandsche School, 7 years old) was also established, namely HIS Kasatriyan on November 1, 1910, located east of Kori Brajanala Ler.

The management of the HIS Kasatrian school was carried out by GPH Kusomobroto on Sinuwun's orders, and was financed by the Kasunanan State treasury (Puspaningrat, 1996: 29-31).

The palace established the Pamardi Siwi Frobel School (TK) on August 12, 1926.

HIS Pamardi Putri was founded in January 1927. The female students at HIS Kasatriyan were then transferred to HIS Pamardi Putri, so HIS kasatriyan was only for boys. Before Pamardi Putri was opened, the king's daughters received education in language, cooking, handicrafts, knitting and embroidery.

Religious spiritual education can be found in traditional traditional ceremonies. An example is the Grebeg Maulud ceremony. In Surakarta every year three grebeg are held, on the 1st of Shawwal, the 10th of Besar month and the 12th of Mulud.

The Surakarta Palace really respects and preserves this ceremony. The essence of the implementation of this traditional ceremony is to carry out religious symbols throughout the world. Grebeg is not a religious holiday, but this momentum is used by the Wali Sanga to attract the widest possible community members to come to the palace to hear religious information (Bram Setiadi, et al. 2000: 253).

Every Bakda night or Grebeg, in Kepatihan and at the houses of the dignitaries of the Regent, all play the Monggang or Kodhok Ngorek until the sun rises, around half past six in the morning. The two gendhings are mandatory songs in the palace which are played every time there is a grand ceremony.

Abdi dalem panewu, mantri, lurah, bekel and jajar, all wore basahan clothes, white or black kuluk mathak, sikepan agung clothes. Some also wear clothes with embroidery. They gathered in the district, then departed together carrying rontek, banners and a large umbrella behind the flag.

Gamelan is carried and played along the road to the north square. After that, everyone took their respective positions. At the performance, then Kanjeng Sunan accompanied by the courtiers of the panewu mantri arrived at the Kepatihan, along with the other guests entering the palace.

The Gunungan are paraded into the square. Arriving in the south ringin kurung, then enter the Great Mosque followed by the abdidalem and gamelan sekaten alit. Gunungan entered, Ingkang Sunan ordered to play Kyai Sekar Dlima's gamelan. After the event was over, Kanjeng Sunan returned to the palace, while Kanjeng Raden Adipati entered the mosque to take the gunungan.

Sekaten began to be held since the era of the Demak palace, during the reign of Raden Patah. The saints gathered at the mosque to discuss the commemoration of the Prophet's Maulud. The king agreed that the memorial would be held at the mosque once a year.

After all agreed, the guardians and their subordinates came to the palace and together with the prabu went to the mosque to attend the commemoration of the Prophet's Maulud. Tents were erected around the mosque, and sermons were also held to broadcast Islam to all the people who attended the event (Zahri Ahmad, 1976: 97).

In the mosque there is a set of gamelan and it is played as a tribute to everyone who will come to the mosque.

Gamelan is played day and night for 7 days. Such is the commemoration of the Prophet's Birthday. The saints and scholars took turns giving sermons and guiding people to say the shahada for those who wanted to convert to Islam. Therefore it is also called Pasamuan Sahadaten, but due to a mispronunciation, it gradually changed to Sekaten.

After the Demak palace collapsed, the palace was moved to Pajang. the king was Raden Jaka Tingkir, with the title Kanjeng Sultan Hadiwijaya (Marga Pranata, 1986: 67). After three generations, the Pajang palace collapsed again, then moved to Mataram. The one who became king was Panembahan Senapati, he reigned for 16 years. After Panembahan Senapati died he was succeeded by Sunan Prabu Anyakrawati and reigned for 12 years.

D. Conclusion

Tolerance between religion and arts is manifested in the form of an education system. The palace was open to modern civilization. Initiative by sending students to school.

Religion and art teaching materials are given in a balanced manner. Additional lessons in the form of skills. The palace established the Ksatria School to educate the children of the courtiers of panewu and the mantri (Karno, 1990: 16). Religious and cultural awareness creates social harmony.

Surakarta is an area inhabited by various religions, ethnicities and groups. Therefore, there is a need for tolerance between groups. This idea can be realized with an education system that respects differences. The palace understands the importance of multiculturalism education. For this reason, facilities were established to support noble ideals.

REFERENCES

Bram Setiadi, dkk. 2000, Raja di Alam Republik. Jakarta: Binarena Pariwara.

Bratadiningrat, 1992. Asalsilah Warni-warni. Surakarta: Sasana Wilapa.

Darsiti Suratman, 1991. Kehidupan Dunia Kraton Surakarta. Yogyakarta: Taman Siswa.

Denys Lombard. 2000 Nusa Jawa Silang Budaya, Jakarta: Gramedia

Gunawan Sumodiningrat, 2001. Kraton dan Kepemimpinan Masa Depan. Jakarta: Bina Rena.

Karno, 1990. Riwayat dan Falsafah Hidup Sunan Paku Buwana X. Jakarta: Citra Bina Pustaka.

Marga Pranata, 1986. Tus Pajang: Penget lan Lelampahanipun Suwargi Yasadipura I. Jakarta: Depdikbud.

Puspaningrat, 1996. Mengenal Sri Susuhunan Paku Buwana X. Surakarta: Cendrawasih.

Sri Suhanjati Sukri, 2004. Ijtihad Progressif Yasadipura II. Yogyakarta: Gama Media.

Sunoto, 1982. Filsafat Pancasila. Yogyakarta: Liberty.

Suriasumantri, 1986. Filsafat Ilmu. Jakarta: Cahaya.

Zahri Ahmad, 1976. Sejarah Kebudayaan Islam. Jakarta: Bharata.