HUMANISM EDUCATION DISCOURSE IN JAVA LITERATURE BY RANGGAWARSITA

 HUMANISM EDUCATION DISCOURSE IN JAVA LITERATURE

BY RANGGAWARSITA

Purwadi
Java Language Education,
faculty of Language and Art,
Yogyakarta State University

ABSTRACT

This article aim to describe about humanism education discourse in java literature that wrotten by Ranggawarsita. He is the great writer who created much literature. He become pujangga by Kraton Surakarta in Sunan Paku Buwana IX goverment era. The Javanese people believe that Ranggawarsita has skill to read future signal. This is called Ramalan Ranggawarsita that wrotten in Serat Kalatidha. That book is often read to see social situation. As palace writer, Ranggawarsita is so make Serat Pustaka Raja that fill history of Java. there are say about mithology, spirituality, morality adn society. Serat Wirid Hidayat Jati written by Ranggawarsita aim to gibe description about harmonity between moslem doctrin and Javanese culture that can used to teach character education.

Keywords: Ranggawarsita, literature, humanism 

A. Introduction

Javanese literature contains many noble teachings related to humanism education. The points of Javanese local wisdom are written explicitly in the form of a Javanese metrum. Especially in the metrum of macapat and dolanan songs which are easily understood by traditional Javanese people.

In relation to the study of Javanese literature, humanities education is currently the main concern of education experts. Seeing this reality, educational institutions carry out learning activities through Javanese literary studies courses. In teaching literature, various points of local wisdom are explored that can improve the quality of teaching and learning. For this reason, it is necessary to have adequate research on texts containing the teachings of local wisdom.

Javanese poets such as Yasadipura, Ranggawarsita, Kusumadilaga, Mangkunegara IV, Paku Buwana IX created literary works that contain humanist values and can be used as reflections in the latest era. Among the classic Javanese texts that contain the value of character education are the works of Raden Ngabei Ranggawarsita. He is the great poet of Kraton Surakarta Hadiningrat.

Many of Ranggawarsita's works are stored in the Reksa Pustaka library, Kraton Surakarta. Attention to Ranggawarsita came from all over the country, especially Javanese literature lovers. This attention was so great that Ranggawarsita was seen as a closing poet. The history of Ranggawarsita is an intellectual biographical story that describes, analyzes, and evaluates the condition of the Javanese people at that time. The works of the poet Ranggawarsita are known to have values that can be used as a source of life wisdom (Widyawati, 2010: 16). Many of Ranggawarsita's works included in piwulang literature.

Javanese culturalists consider the poet Ranggawarsita to have many privileges. Ranggawarsita is seen as a creative poet. This creative word has the same connotation as productive behavior. The work of the poet has been done by Ranggawarsita. Actually, the task of developing Javanese literature and literature will not end forever. Therefore, the task remains necessary throughout the course of civilization.

The word poet, which is a prolific writer and writer of Javanese literature, will always be needed for the development of Javanese literature and literature. Even the existence of new poets is very necessary for the development of Javanese literature. By studying the humanistic discourse of Ranggawarsita's works, it is hoped that students will understand the value of character education that has been passed down by Javanese ancestors from generation to generation.

B. Character Education Development

The field of humanities received major attention in the classical literary tradition. Students should understand the character education inherited by Ranggawarsita with a scientific approach. This method of reviewing Ranggawarsita's works was carried out in order to obtain maximum results associated with the learning process in Javanese literary studies courses.

The study of Ranggawarsita's works is a literature review and field study using several methods, namely description, comparison, synthesis analysis, interpretation and hermeneutics. The study material was obtained through recording and transcription of interviews and library research. Many of Ranggawarsita's works have been distributed in writing or through oral traditions, such as in song performances.

Humanistic discourse is so important. So the harmony of body and soul is due to the appreciation of spiritual values. In the spiritual field, Ranggawarsita has indeed created thoughts that combine Islam and Java in harmony (Mahmudi, 2008: 5). Ranggawarsita's works were written and copied in various forms, so a comparative study is needed.

The comparative method can help the study of Ranggawarsita's works because relationships in human life are vital and communicative. The interpretation method is used to examine the works of Ranggawarsita. Reality is in the form of a symptom, which is something that appears as a sign of an event. However, even though there is no vital relationship with many things or people around them, just making comparisons can help to better understand the object of study. The humanism education system in Javanese literature is useful for fostering people's character.

All of these are generally symbolic in nature so that they require interpretation or interpretation according to certain procedures, so that they can be understood rationally, among others, a phenomenological analysis must be carried out, with a qualitative approach (Moleong, 1989: 67). That fact can be divided into several aspects, it can be in the form of facts, namely an act or event, it can be in the form of primary or secondary data.

It is also possible that reality is in the form of symptoms, namely something that appears as a sign of an event or occurrence. The three aspects will get a different emphasis according to each discipline. Serat Paramayoga teaches that humans can cooperate with other parties in harmony. Therefore, mutual respect is needed.

The interpretation of the literary humanistic discourse by Ranggawarsita is carried out to understand the full humanistic discourse. The interpretation method is a way of interpretation that takes the distance between the text and the interpreter. A qualitative data can be likened to a puzzle or a mystery (Astiyanto, 2007: 56). Interpretation occurs while fusing the horizons of the past and the present.

The interpretation of Ranggawarsita's works must understand the text and apply a text that is rigid and independent of time to its own situation. Hermeneutics is an approach that is commonly used in social science methodology to study texts. The text here is in the sense of a literary work to deepen semantic questions (Wijana, 2010: 5). Hermeneutics comes from the Greek hermeneuein which means to interpret. The word hermeneia can literally be interpreted as interpretation or interpretation. In Serat Kalatidha, it is stated that there is a discourse of social criticism, so that people remain aware and alert or introspect.

Someone is expected to want to introspect or introspect which is called humanist character. Serat Pustaka Raja Purwa, for example, is the work of Ranggawarsita which takes a historical theme mixed with Javanese mythology. This requires a critical study. Researchers are not looking for correlation and causality to explain but to capture and understand the true meaning. Researchers should not try to formulate laws or make generalizations.

A study of the humanistic discourse of Ranggawarsita's works will view culture as unique, with a distinctive meaning, which cannot be compared with other cultures. By using the appropriate method, it is hoped that the study of literary texts by Ranggawarsita can be used as teaching materials for teaching Javanese literature. The hope is that students will get a discourse on the value of character education that comes from the work of the nation itself.

Ranggawarsita's work has a high humanism value to be carried out for academic scientific studies. It is hoped that this study can be used as a reference for reading classical Javanese texts related to the current situation. The concept of old school poetry is very sacred. The position of kapujanggan depends on revelation, cannot be achieved by mere human effort. In the manuscript compiled by Padmawarsita, it is explained that the poet must have the abilities of nawungkridha and sambegana.

These two abilities cannot be achieved by learning, but are related to revelation. Sambegana means strong memory. While nawung kridha means waskitha. Knowing the secrets of all things with the sharpness of his inner vision. The important introspective teaching of the poet Ranggawarsita is the process of self-control (Solichin, 2010: 142). Many of these ideas are contained in the literatures of Pustaka Raja, Paramayoga, Joko Lodhang, Sabda Jati, Sabdatama, Cemporet and Kalatidha.

The meaning of the poet should be understood correctly. Poets according to the old school, symbolized by a snake. It means having a sharp mind that controls the intricacies of all problems, and what is said must be true and come true, like snake venom. The word poet(pujangga)comes from Sanskrit, meaning snake. In the Serat Babad, the royal poet is described as a palace astrologer. Namely as priests and writers who are qualified in their knowledge, and act as advisors to the king in spiritual matters, in addition to being a court writer.

The association of the rank of poet with revelation means the personal observance of the poet. He is seen as a figure who has extraordinary abilities, surpassing scholars. Although the notion of revelation according to the kejawen tradition, is nothing but described as Andaru, which is a kind of shining object that descends from the sky, but the association of poets with revelation means that only people who have God's grace have the right to become poets.

Among the family and relatives of Ranggawarsita there was a committee whose task was to compile a kind of book entitled Memory for the Pujangga Ranggawarsita. Judging from its contents, the work of Pujangga Ranggawarsita covers various aspects of Javanese life, especially regarding the Javanese view of the perfection of life in the afterlife. This study aims to analyze the works of Ranggawarsita which are associated with improving the literature teaching and learning.

Javanese culture is rich in symbolic expressions. Based on the background of the problem above, this study can be formulated as to whether Ranggawarsita's works are still relevant to be used as reference materials for teaching Javanese literature. What lessons can be learned from the points of local wisdom by Ranggawarsita in relation to teaching Javanese literature. How is the contribution of Ranggawarsita's works in character education development as well as the analysis of Javanese literary studies. This series of questions needs a comprehensive and integral answer so that students can easily understand the humanities education inherited by the poet.

The study of humanistic education sourced from classical texts certainly enriches the spirituality of the nation. The purpose of this study of humanistic discourse is to examine the relevance of Ranggawarsita's works with learning materials for Javanese literature, to find noble values in Ranggawarsita's works as teaching materials for Javanese literature. Ranggawarsita's works are used as objects of study so that the results can be used as teaching materials for Javanese literature.

The assessment activities are expected to be useful for the development of science. The benefits of this study include the teaching of Javanese literature enriched by Ranggawarsita's works which are still relevant to the educational aspect and can extract the essence of the noble values in Ranggawarsita's works. The teaching of Javanese literature is contributed by the work of Ranggawarsita's thought, which is related to the process of developing knowledge. The Javanese humanism education system has taken root in the life of the general public.

C. Self Introspection in Literary Texts

Humane humility is a commendable character. Self-awareness is useful for avoiding arrogance. Empathy, sympathy for others is highly recommended in Javanese culture. Javanese poets formulate the noble teachings in the form of macapat songs. The concept of introspection in Javanese education is indeed very important.

Macapat is used to pour the thoughts of the poet Ranggawarsita. Serat Kalatidha is very famous among the Javanese people. Ranggawrasita had predicted a crazy era. But as great as people forget, they still lose to people who remember and are alert. This work requires a social system with character. Poets have high-quality works to carry out spiritual reflection activities. Ranggawarsita lived at the end of the old century, because the period after that could be seen as a new era, namely a period in which direct contact between Javanese culture and Western culture began. A new period for the development of Javanese culture in particular, and Indonesian culture in general, began with the opening of modern schools.

Ranggawarsita has contributed actively in enriching the symbolic meaning of the palace culture (Hadisiswaya, 2009: 38). Kejawen teachings are formulated with macapat songs. To understand it requires knowledge of the guru lagu, guru gatra and guru wilangan. This understanding is very important, to get the deepest humanistic meaning.

Unggah-ungguh or ethics is part of the form of humanities education. because character education in Javanese society has been going on for generations through the distribution of literary works created by poets. Ranggawarsita has many works and is appropriate when used as an object of scientific study. The opening of Western-style schools immediately brought about a major change in the history of the development of Javanese culture. Because government schools are all outside the palace environment, inevitably become a new cultural center. In the Mataram era, especially the era of Javanese cultural revival in the Surakarta era, the palace was a cultural center, in addition to the pesantren areas. So the function of the palace as a cultural center finally faded away. Below is an excerpt from Ranggawarsita's Serat Kalatidha, which is often published through musical performances. The following synom song excerpt provides a description of an introspective attitude.

Sinom 

1. Amenangi jaman edan, 

ewuh aya ing pambudi, 

milu edan nora

tahan, 

yen tan milu anglakoni, 

boya kaduman melik 

kaliren wekasanipun, 

ndilalah karsa allah, 

begja-begjane kang lali, 

luwih begja kang eling lawan waspada. 

2. Semana iku bebasan, 

padu-padune kepengin, 

enggih mekoten man doblang, 

bener ingkang angarani, 

nanging sajroning batin, 

sejatine nyamut nyamut, 

wis tuwa arep apa, 

muhung mahas ing asepi, 

supayantuk pangaksamaning hyang suksma. 

(Kamajaya, 1984: 57)

It means:

Living in crazy era,

it's really troublesome,

but want to follow can't,

If you don't keep up with the times,

got nothing,

Ended up suffering from hunger.

But it was God's will,

fortunate are those who forget,

still luckier those who remember and are alert.

Everything

by heart's desire,

That's right isn't it,

It's true that

some say so,

But actually in the heart troubled,

Now old,

what to look for.

It's better to be alone, 

to get God's blessing.

Ranggawarsita's humanistic thinking above is still relevant when used to read the developing situation. In essence, the quote reminds someone to always remember and be alert in any situation. In the field of art, Ranggawarsita's work is often used as a reference for making puppet play. Suluk in wayang is an important means for the accompaniment of wayang performances (Kasidi, 2011: 35). The schools then took over the function of the palace into a new cultural center. Pesantren still survive and compete with modern education. Even then, the movement for the renewal of religious thought developed, step by step bringing the renewal of education in Islamic boarding schools. The symptoms seen in the development of Javanese literature and culture are increasingly experiencing a period of gloom. Due to the development of scientific thinking based on critical and systematic reasoning, it is increasingly pressing the mind which became the foundation of old Javanese culture. Ranggawarsita's thoughts led to an atmosphere of balance.

The literary environment is nurtured in the family. Since the early days of Ranggawarsita's life, he has had his own spiritual attitude. Ranggawarsita is a religious person, an alumnus of Pondok Pesantren. He had a great influence on society, bringing about a change in belief from religion. The assumption that the king was an imam and the religion of ageming aji contributed to the change in the religion of the people due to the conversion of the king's religion, in addition to the active role of poets at that time. The preachers of religion, Wali Sanga and Javanese tarekat teachers introduced a religion that was characterized by Sufism. Ranggawarsita's previous view of life which was mystical in nature could be in line, to later recognize Sufism as a belief of kejawen adherents. Ranggawarsita has the ability of kanuragan, jaya kawijayan, and masters a lot of knowledge. He also taught the next generation to always study diligently, as he wrote in the Serat Sabda Jati.

Megatruh

Hawya pegat ngudiya ronging budyayu, 

Margane suka basuki,

Dimen luwar kang kinayun, 

Kalis ing panggawe sisip,

Ingkang taberi prihatos. 

(Kamajaya, 1984: 35)

It means : 

Don't stop doing good

the path of getting happy,

so that dreams come true,

avoid evil deeds,

happy to be concerned.

The spiritual value of Ranggawarsita with Sufism is also developing. Ranggawarsita is a tolerant religion. The practice of Sufism emphasizes various spiritual practices, such as fasting. The Javanese practice lelaku.

Ranggawarsita is a good religious follower. He always sharpens his sharpness of mind by discussing with his friends, both civil servants, small communities, friends and foreign scholars. In addition, spiritually he is very happy to fasting.

According to Ranggawarsita, to understand the meaning of fasting, it is necessary to remember the procedures based on the guidance of kebatinan teachers, or born from the findings of the perpetrators themselves. In order to find out the source of guidance for kebatinan teachers, one must trace the belief systems before the time of Ranggawarsita. Second, this fasting ritual itself has a mystical nuance. So this explanation also uses a mystical point of view by prioritizing a deep sense.

In the humanistic culture of Ranggawarsita there is a peguron ethic. Ethics encourages students to serve the teacher. Students are asked to emphasize the freedom to ask questions. Therefore, the interpretation of the spiritual practice of fasting in the Ranggawarsita culture is not carried out specifically for one type of fasting, but in general. In the spiritual field, Javanese culture recognizes the concept of divinity and power (Dwiyanto, 2010: 11). Except for sharpening the poetic intuition, the interpretation of the spiritual practice of fasting according to Ranggawarsita, as a symbol of concern and ascetic practice. Characteristics of spiritual practice in meditation and asceticism are enjoying the unpleasant and not enjoying the good, delighting in concern. It is hoped that after undergoing this practice, one will not be easily tempted by the world's attractiveness and form a transcendent spiritual outlook. Fasting aims to purify the mind and achieve spiritual perfection.

Fasting as a means of strengthening the mind. In this case fasting and meditation are forms of practice to strengthen the mind. The mind will become strong after a consistent and purposeful restraint of the lusts of the world. The goal is to have supernatural powers, to be able to communicate with the unseen. Need an understanding of faith in God and spirits. The interpretations mentioned above are often in one meaning only. The mystical view generally accepted in the world of Sufism. The mystical path, as it is born in the form of Sufism, is one of the ways in which humans try to turn off their passions in order to be reborn in the Divine and experience union with the true.

For Ranggawarsita, fasting like this is carried out in the laws of fiqh. The religion that is realized is a form of sharia and most of them live in the santri area. All believers who believe, will never doubt the existence of God, Religion should not only be used as a ritual obligation, but it would be nice if it could be reflected in commendable behavior to its adherents in order to obtain grace from God. A commendable attitude should animate everyone, even though they differ in religion in the religiosity of faith and piety. The spread of the humanitarian crisis due to modernism, from the beginning, reduced the essential values of humanity. Therefore, humans should be aware to prevent the tendency of intellectual arrogance, and the arbitrariness of science and technology towards human dignity. The study of this classic book is a means of spiritual development (Soekirman, 2012: 25). Related to this, Ranggawarsita gave advice in Jaka Lodhang's literary works.

Megatruh 

Mbok parawan sangga wang dhuhkiteng kalbu, 

Jaka Lodhang nabda malih, 

nanging ana marmanipun, 

ing waca kang wus pinesthi, 

estinen murih kelakon. 

(Kamajaya, 1984: 17)

It means:

a virgin on a chin is feeling sad.

Then Jaka Lodhang said:

But know that there is a law of nature,

in the prediction that has been determined must be endeavored, so that it can happen immediately.

Serat Jaka Lodhang's quote above contains philosophical ethical values. The work of the poet Ranggawarsita contains philosophy, history, life wisdom, and literature. Ranggawarsita's work had a lot of influence on Javanese literature. Everything shows the charm of the poet as a creative writer.

The quality of Ranggawarsita's humanistic discourse is examined in the form of a biography. The Ranggawarsita Committee published a book about Ranggawarsita with the title Babad Lelampahanipun Suwargi Raden Ngabehi Ranggawarsita, whose content is similar to the work of the Ranggawarsita family. Research on humanistic discourse by Ranggawarsita is often used as an object of academic research.

Studies on the humanistic work of Ranggawarsita have been carried out by experts. This orientation is more emphasized on poetry and literary works. This noble heritage needs to be preserved (Kasim Siyo, 2008: 119). The age of Javanese literature is getting more advanced. The life of Javanese literature is a continuation of the development of previous Javanese literature. Javanese literature at the time of the poet Ranggawarsita was the pinnacle of the development of modern Javanese literature. So, the one who succeeded in bringing it to the top was Pujangga Ranggawarsita, both based on the number and the quality of his works. There are quite a lot of character education taken from classical texts, especially those related to the field of Javanese literary studies. Literary works that contain the humanism education system are easy to practice in everyday life.

D. Conclusion

The humanistic insight written by Pujangga Ranggawarsita is very important. Discussion of the thoughts of the poet Ranggawarsita is useful for exploring the values of local wisdom related to improving the quality of character education in Indonesia. The results of the study by Ranggawarsita, the poet of the Surakarta Palace, are expected to be used as a means of learning Javanese literature. By studying Ranggawarsita's work, it is hoped that the noble values of the past heritage can be practiced as a reference and reflection of life in the present. The development of the nation's personality can be achieved through the study of classical Javanese literature. By studying the literature of the poet Ranggawarsita, the points of humanism education will be obtained which are useful for developing the nobility of civilization.

The study of humanistic discourse by Ranggawarsita was carried out in order to obtain a systematic understanding, so that the value of character education could be disseminated through students. Ranggawarsita as a court poet, his main task was to compose literary works. These humanistic works are all in handwritten form. Ranggawarsita served as a court poet, so many of his works were given to the leaders. In addition, many are circulating within the Ranggawarsita family. It is obvious that Ranggawarsita is a poet who is admired by many Javanese literature lovers, so many of them are spread among the people.

The humanistic idea of Ranggawarsita which contains the value of character education is still read and lived by the Javanese people. Ranggawarsita's works were transferred or copied with great care. This may be because Ranggawarsita is seen as a great poet, highly respected and respected by lovers of Javanese literature. His works have already been published, so they are easy to spread and enrich the repertoire of Javanese culture.

Javanese literature lessons can take Ranggawarsita's thoughts as teaching materials for character education. The local wisdom inherited by Ranggawarsita enriches teaching materials for students at all levels. In the future, students who have received character education will continuously disseminate the value of local wisdom to the next generation. The humanistic discourse taught by Ranggawarsita can be used to weave world civilization.

REFERENCES

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Dwiyanto, Djoko, 2010. Penghayat Kepercayaan terhadap Tuhan Yang Maha Esa. Yogyakarta : Pararaton.

Hadisiswaya, 2009. Keraton Undercover. Yogyakarta : Pinus. 

Kamajaya, 1984. Lima Karya Pujangga Ranggawarsita. Jakarta: Gramedia.

Kasidi, 2011. Strukturalisme dan Estetika Sulukan Wayang Kulit Purwa Pewayangan Gaya Yogyakarta. Yogyakarta : Kanisius.

Mahmudi, 2008. Nilai Spiritual Wirid Hidayat Jati Karya Ranggawarsita. Yogyakarta : Pura Pustaka.

Moleong, 1989. Metode Penelitian Kualitatif. Jakarta : LP3ES.

Siyo, Kasim, 2008. Wong Jawa di Sumatera. Sumatra Utara : Pujakesuma.

Soekirman, 2013. Ensiklopedi Ilmu Serat Centhini. Yogyakarta : Pura Pustaka.

Solichin, 2010. Wayang Masterpiece Seni Budaya Dunia. Jakarta : Sinergi Persadatama Foundation.

Widyawati, Wiwin. 2007. Ilmu Sastra Jawa. Yogyakarta : Unggul Jaya.

Wijana, I Dewa Putu, 2010. Pengantar Semantik Bahasa Indonesia. Yogyakarta: Pustaka Pelajar.

 

Curriculum Vitae

N a m a : Dr. Purwadi, M.Hum

N I P : 19710916 200501 1 001

Pangkat/Golongan : Pembina /IV a

Jabatan Fungsional : Lektor Kepala

Jurusan/Prodi : Pendidikan Bahasa Daerah FBS UNY

Bidang Keahlian : Sastra Budaya

Nomor HP/Email : 087864404347 /purwadi@uny.ac.id