Publikasi Ilmiah

Dosen dan
Mahasiswa

PROGRAM STUDI
PENDIDIKAN SEJARAH
UNIVERSITAS SANATA DHARMA
T.A. 2019-2020
Publikasi di Jurnal Nasional Ber-ISSN
Drs. Sutarjo Adisusilo, Model Kepemimpinan Yesuit: Efektif,
1 1 Jurnal Spriritualitas Ignatian
J.R., M.Pd. Transformatif, dan Inovatif
Dilema Teknologi dan Kemelut
Prof. Dra. Novita Dewi,
2 2 Kepercayaan dalam Fiksi Distopia Sawerigading
M.S., M.A. (Hons.) Ph.D.
Karya Ray Bradbury
Publikasi di Jurnal Nasional Terakreditasi
International Journal of
Prof. Dra. Novita Dewi, Using Short Fiction to Teach Business
3 1 Learning, Teaching and
M.S., M.A. (Hons.) Ph.D. and Environmental Ethics
Educational Research

Prof. Dra. Novita Dewi, Of Landscapes and Animals: An

4 2 Jurnal Arbitrer
M.S., M.A. (Hons.) Ph.D. Ecosophical Analysis of Pagu Folktales

Kekerasan, Balas Dendam, dan

Prof. Dra. Novita Dewi,
5 3 Pengkambinghitaman dalam Tiga Jentera: Jurnal Kajian Sastra
M.S., M.A. (Hons.) Ph.D.
Cerpen Indonesia
Pemanfaatan Media Komik Digital
Brigida Intan Printina, Melalui Unsur PPR (Paradigma
6 4 Jurnal Pendidikan Sejarah
M.Pd. Pedagogi Reflektif) Pada Matakuliah
Sejarah Asia Barat Modern

Brigida Intan Printina, Quotes Budi Utomo sebagai Sarana

7 5 Jurnal Artefak
M.Pd. Penguat Kesadaran Nasional

Brigida Intan Printina, The Roles Budi Utomo in Women's International Journal of
8 6
M.Pd. Organization Movements in 1928-1940 Humanity Studies IHSJ

Analisa Potensi Geografis Timur

Brigida Intan Printina, Tengah Menjadi Kekuatan Teritori Agastya: Jurnal Sejarah dan
9 7
M.Pd. Melalui Komik Digital Berlandaskan Pembelajarannya
Paradigma Pedagogi Reflektif

JP-BSI (Jurnal Pendidikan

Prof. Dra. Novita Dewi, Positioning the Chinese Princess of
10 8 Bahasa dan Sastra Indonesia)
M.S., M.A. (Hons.) Ph.D. Peace in World Literature
(Akreditasi Sinta 3)

Translation of Pramoedya Ananta

Prof. Dra. Novita Dewi, Journal of Language and
11 9 Toer’s “Inem”: Enhancement of Local-
M.S., M.A. (Hons.) Ph.D. Literature, 19, 1, Sinta 5
Global Communication
Bullying and Bigotry: Teaching LLT Journal: A Journal on
Prof. Dra. Novita Dewi,
12 10 Literature with Tough Topics in Elt Language and Language
M.S., M.A. (Hons.) Ph.D.
Class Teaching (S2)
Sungai, Sawah, dan Sengketa:
Prof. Dra. Novita Dewi,
13 11 Tinjauan Ekofeminisme Karya Sastra Jurnal Kandai (Sinta 2)
M.S., M.A. (Hons.) Ph.D.
Berlatar Asia Tenggara
Berta’s Food Story: The Case of a
Prof. Dra. Novita Dewi, International Journal of
14 12 Small Scale Green Business in
M.S., M.A. (Hons.) Ph.D. Humanity Studies (IJHS)
Yogyakarta
Artikel di jurnal internasional bereputasi
Cognition, Conscience, and Creativity:
3L: Language, Linguistics,
15 1 Prof. Dra. Novita Dewi, M.S.,
Multimedia-Based
M.A. (Hons.) Ph.D.
Literature Teaching
Literature (Q1)
for Pre-Service Teachers in Indonesia
 MODEL KEPEMIMPINAN YESUIT:
Efektif, Transformatif, dan Inovatif

Sutarjo Adisusilo, J.R.

1. Pemimpin

Apakah yang seharusnya dilakukan oleh seorang pemimpin? John Kotter

(1996:26) menulis sebagai berikut:
1) Mengarahkan: membangun suatu visi tentang masa depan dan
strategi-strategi untuk menciptakan perubahan-perubahan yang perlu
untuk mencapainya;

2) Menata orang: menyampaikan dengan kata dan perbuatan

kepada semua yang kerjasamanya diperlukan untuk ditempuh demi
terciptanya tim-tim dan koalisi-koalisi yang memahami visi & strategi
serta menerima validitasnya;

3) Memotivasi dan mengilhami: menyemangati orang untuk

mengatasi hambatan-hambatan besar (politik, birokrasi, dan bidang
sumber daya) ke arah perubahan dengan memuaskan kepentingan-
kepentingan manusiawi yang dasar;

4) (Dan sebagian besar sebagai akibat tiga peranan pertama

tersebut di atas) Membuat perubahan, sesering mungkin sampai pada
tingkatan dramatis.

Chris Lowney dalam bukunya yang berjudul Heroic Leardership

(2003) tidak secara langsung menolak gagasan kepemimpinan model
John Kotter, tetapi ia mencoba memberikan alternatif lain, yaitu model
kepemimpinan Yesuit. Chris Lowney (2003:15) memaparkan prinsip-
prinsip dasar kepemimpinan Yesuit sebagai berikut:
1) Kita semua pemimpin, memimpin sepanjang waktu dengan baik
atau buruk.

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

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 2) Kepemimpinan timbul dari dalam. Ia soal diri kita (Stephen
R.Covey, 1993:22) dan yang kita lakukan.

3) Kepemimpinan bukan suatu tindakan, tetapi hidup, suatu cara hidup

kita sepanjang hayat.

4) Tugas kita selaku pemimpin tak pernah selesai. Ia proses yang

tengah berjalan.

Jadi, kita semua adalah pemimpin, dan kita memimpin sepanjang

waktu (Chris Lowney, 2003:15-16)

Dokumentasi www.jesuit.org

Kepemimpinan, menurut Harry Truman, berarti “seni membujuk

orang untuk mengerjakan yang pertama-tama sebaiknya mereka lakukan”
(Chris Lowney,2003:15). St. Ignasius Loyola, ketika merekrut para
anggota pertama masuk Serikat Yesus (SJ), tidak saja dengan membujuk
yang harus mereka lakukan, melainkan juga melengkapi mereka dengan
ketrampilan-ketrampilan untuk melihat sendiri yang perlu mereka lakukan.
Setiap orang adalah pemimpin, dan setiap orang memimpin sepanjang
waktu. Hal ini terus ia tanamkan dalam diri para temannya dan terus
menerus ia ingatkan. Kepemimpinan itu berdasar pada visi Yesuit bahwa
setiap pribadi memiliki potensi kepemimpinan yang belum dieksploitasi.
Ide ini memang sepintas bertentangan dengan pandangan bahwa ada “satu
orang besar” yang dapat memimpin sekelompok besar orang sebagai
pengikut. Namun, St. Ignasius Loyola mempunyai keyakinan lain, bahwa
model kepaemimpinan Yesuit mematahkan model kepemimpinan “satu
orang besar.” Alasannya, setiap orang memproyeksikan pengaruhnya

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

15
sepanjang waktu. Seorang pemimpin harus mampu menangkap semua
peluang yang tersedia untuk berpengaruh dan membuat suatu dampak
langsung atau tidak langsung. Kualitas kepemimpinan seseorang amat
tergantung pada kualitas tanggapan terhadap kesempatan-kesempatan
di sekitar kehidupannya untuk dapat mengubah dunia sekitarnya (Chris
Loney,2003:18). Gagasan ini dikemudian hari sejalan dengan pemikiran
sejarawan Inggris Joseph Arnold Toynbee yang mengatakan bahwa
kesuksesan kepemimpinan seseorang amat tergantung dari kepiawaiannya
dalam melakukan “challenge and response” (Toynbee, Vol.2 : 97) terhadap
situasi konkret yang ia hadapi.

1) Kepemimpinan timbul dari dalam. Ia menyangkut subyek dan

yang subyek lakukan (Chris Lowney,2003:19). Untuk dapat menjadi
pemimpin yang efektif, modal yang diperlukan adalah mengenal diri.
Subyek tahu yang ia anggap bernilai, yang ia inginkan. Ia berlandaskan
prinsip-prinsip tersebut serta berpandangan konsisten tentang dunia.
Kekuatan terbesar pemimpin adalah visi pribadinya, yang disampaikan
dengan contoh hidupnya sehari-hari. Visi diperas dari refleksi diri: “apa
kepedulianku pada dunia? Apa keinginanku dalam hidup? Bagaimana
aku mengambil tempat, kedudukan, posisi yang tepat di dunia?”. Menjadi
pemimpin efektif bukan dengan membaca buku instruksi atau menaati
semua aturan yang ada, melainkan memahami diri.

2) Kepemimpinan bukan sebuah tindakan, melainkan suatu cara

hidup (Chris Lowney,2003:20). Para Yesuit awal seringkali mengacu
pada pepatah nuestro modo de precede, “cara kita bertindak”. Perilaku
tertentu cocok dengan itu, perilaku ini cocok untuk ini, tetapi tidak cocok
untuk yang lain. Perilaku yang tepat/pas itu kontekstual. Kepemimpinan
mengalir dari pandangan hidup dan prioritas-prioritas yang ditentukan
bersama oleh semua anggota komunitas. Tidak ada model kepemimpinan
yang baku, yang dapat diterapkan di semua tempat dan situasi. Para Yesuit
punya pengalaman, cara kepemimimpinan yang efektif, inovatif dan
transformatif di Eropa, tetapi ternyata tidak cocok diterapkan di China
(Mateo Ricci), India (Franciscus Xaverius) dan Jepang, dan sebagainya.
Model kepemimpinan harus disesuaikan dengan kesadaran diri akan
yang dianggapnya bernilai dan yang ingin diprioritaskan untuk mereka
mencapainya. Ia harus mengorientasikan diri pada lingkungan baru
sambil beradaptasi dengan keadaan sekitar. Prinsip seorang pemimpin
yang ingin mempengaruhi orang lain adalah “masuk pintu mereka, dan
keluar pintu kita.” Artinya, pemimpin harus beradaptasi dengan keadaan
agar dapat masuk menyelami dunia mereka, dan pelan tetapi jelas
membawa mereka masuk dalam dunia yang kita inginkan, tanpa mereka

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

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 menyadari dan tercabut dari akar budayanya. Mateo Ricci bergaya hidup
sebagai bangsawan (bertentangan dengan semangat kemiskinan) agar
dapat diterima kaisar dan para bangsawan China. Dengan cara itu, ia
pelan-pelan membawa mereka ke dalam dunia yang ia inginkan, yaitu
Kristiani.

3) Menjadi pemimpin adalah proses pengembangkan diri terus-

menerus (Chris Lowney, 2003:20-21). Stephen Covey dalam The 7 Habits
of Highly Effective People (1993:22) menjelaskan bahwa ada tujuh langkah
untuk menjadi seorang pemimpin. Nasehat itu memberi kesan bahwa
untuk menjadi seorang pemimpin, asal sudah dapat merampungkan tujuh
langkah pada langkah terakhir “jadilah seseorang menjadi pemimpin.”
Kesan tersebut dapat menyesatkan sebab kepemimpinan seseorang adalah
kerja tanpa akhir dan terus menggelinding, bersumber pada kesadaran
diri yang selalu tumbuh ke arah kedewasaan. Segala sesuatu itu berubah
mulai dengan lingkungan sekitar, keadaan pribadi, prioritas-prioritas
personal. Semua terus berubah dan berkembang. Seperti filsuf Herakleitos
mengatakan bahwa “segala sesuatu itu mengalir, berubah, tidak ada yang
tetap (phanta rhei)”. Kepemimpinan seorang pemimpin juga harus terus
berubah sesuai dengan prioritas-prioritas yang ingin ia mencapai dan
nilai-nilai utama yang ingin ia mengejarnya. Seorang pemimpin harus
terus-menerus belajar tentang diri sendiri dan menanggapi secara tepat
peluang, tantangan yang tersedia (prinsip challenge and response).

2. Model-Model Kepemimpinan

Ada beberapa model kepemimpinan yang sering menjadi acuan berbagai

pihak. Beberapa yang menonjol adalah pemimpin sebagai konsultan,
panglima, dan pelatih.
a. Pemimpin sebagai konsultan (Chris Lowney,2003:23-24). Model ini
diajarkan oleh Nicollo Machiavelli (1469-1527) yang terkenal dengan
Il Principe (Sang Pangeran). Machiavelli yang hidup di masa Renaisans
merupakan pemikir politik yang terombang-ambing oleh kekacauan
politik di Italia pada masa itu. Raja dan pangeran saling menjatuhkan,
menyerang, membunuh dengan segala cara agar dapat berkuasa. Ia,
yang sempat menjadi sekretaris kerajaan Pangeran Lorenzo de Madici
di Florence, memberi nasihat atau panduan kepada majikannya caranya
memperoleh, mempertahankan atau menggunakan kekuasaannya.
Machiavelli mendapatkan inspirasi gagasannya setelah menyaksikan
dengan mata kepala sendiri seorang muda yang bernama Cesare

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

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 Borgia, yang dalam usia 17 tahun sudah diangkat sebagai Kardinal
oleh seorang Paus yang kebetulan ayahnya. Namun, Cesare Borgia
mendadak meletakkan jabatan Kardinal karena diminta menggantikan
kedudukan kakaknya, pangeran di Pietmon, yang terbunuh dalam sebuah
pertempuran. Machiavelli mencatat bahwa otak pembunuhan kakaknya
adalah Cesare Borgia, yang kendati sebagai Kardinal, terkenal curang,
kejam dan amat oportunis. Tentang peristiwa ini Machiavelli menulis,
“Melihat seluruh tindakan bangsawan itu (Cesare Borgia), saya tidak
menemukan alasan untuk mencelanya; bahkan sebaliknya, saya kira
saya benar dalam menyarankan ia …… sebagai seorang teladan”
(Machiavelli, 1992:23).

Ia juga menasehati para bangsawan yang ingin dan atau sudah

berkuasa agar berpegang pada prinsip moral: “Bila anda harus membuat
pilihan, lebih aman ditakuti daripada dicintai. Sebab sebuah aturan umum
tentang manusia ialah bahwa mereka bersifat tidak tahu terima kasih,
tidak dapat dipercaya, pembohong dan penipu, takut akan bahaya dan
rakus akan keuntungan” (Machiavelli, 1992:45). Lebih lanjut ia bilang:
“Pangeran yang paling berprestasi ialah mereka yang tak banyak peduli
untuk memenuhi janji, tetapi yang tahu cara memanipulasi pikiran
orang dengan cerdik. Akhirnya, mereka mengungguli siapapun yang
mencoba bertindak jujur” (Machiavelli: 1992:47). “Anda harus menjadi
pembohong dan hipokrit besar. Manusia berpikiran begitu sederhana,
dan begitu banyak dikuasi oleh kebutuhannya yang segera, sehingga
orang yang penuh daya tipu akan selalu menemukan banyak orang yang
siap untuk ditipu” (Machiavelli,1992:48). Dari hal di atas jelas posisi
Machiavelli tentang seorang pemimpin. Apakah seperti itu posisi para
pemimpin kita? Seperti itukah keinginan kita jadi pemimpin? Apakah
kita pengikut Machiavelli?

b. Pemimpin sebagai panglima (Chris Lowney,2003:22-23). Attila,

Genghis Khan, Alexander Agung, dan Julius Caesar muncul sebagai
panduan dalam kepemimpinan. Attila seorang pemimpin besar yang
membentuk usaha massif bangsa Hun dari berbagai suku pengembara
di Eropa Tengah, yang dengan ganas menerjang Eropa dari sungai
Rhine sampai Laut Caspia, memeras upeti sebagai silih untuk traktat
perdamaian. Genghis Khas, orang Mongolia merajalela dengan
pasukan berkudanya yang kejam, merampas suku-suku padang rumput
Asia Timur, Asia Tengah sampai lembah sungai Donou di Eropa Timur.
Para masuhnya hancur tanpa bekas karena serangan kilat yang amat
menakutkan, semuanya dirampas, baik harta maupun manusia yang
dijadikan budak belian. Alexander Agung, murid Aristoteles, yang cerdas

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

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 berhasil memobilitas tentara Macedonia yang jumlahnya tidak terlalu
besar, tetapi terlatih terampil dan disiplin kuat, berhasil memanipulasi
lawan-lawannya sehingga ketakutan. Ia berhasil merampas wilayah
Balkan, Asia Kecil (Turki), Mesopotamia/Babylonia terus masuk ke
Persia menembus lembah Hindustan dalam waktu relatif singkat. Para
musuhnya diajak berdamai dengan melakukan politik asimilasi dan
akulturasi. Namun, ketika sampai lembah Hidustan, ribuan prajuritnya
terserang wabah demam (berdarah?) dan ditinggalkan sekarat, sementara
Alexender Agung memutuskan kembali ke Babilon. Sang jendral Julius
Caesar yang jenius, orator ulung, melibas wilayah Eropa Barat sampai
Britania Raya dengan pasukan militan yang dipompa dengan semboyan
vini, vidi, vici (Kita datang, melihat dan menang), membuat dirinya dan
pasukannya seakan tidak mengenal lelah, bagaikan kilat yang membakar
seluruh Eropa. Mereka dipersatukan dan diikat dengan budaya Romawi,
dan begitu pulang ke Roma terus berperang melibas anggota Triumvirat
lainnya, yaitu Antonius yang berkuasa di Timur Tengah dengan pusatnya
Alexandria. Misi Julius Caesar adalah menjadi panglima utama dari
para panglima (primus inter superiores). Misi itu akhirnya terwujud
ketika ia kembali ke Roma lagi, dengan mempersembahkan imperium
Romawi yang amat luas (Eropa Barat-Tengah, Balkan, Asia Barat,
Afrika Utara) kepada Senat di Roma. Alhasil ia diangkat Senat menjadi
kaisar pertama yang memimpin imperium Romawi yang maha luas.

Kekuatan motivasional keempat panglima di atas amat

mengesankan. Mereka mampu menggiring pasukan musuh yang
jumlahnya lebih besar. Dalam kasus Alexander Agung, bangsa
Mesopatamia dan Persia bahkan mempunyai teknologi yang lebih
maju. Jika kelompoknya menang, jarahannya sebagian terbesar menjadi
miliknya dan lingkaran orang-orang kepercayaannya. Sebaliknya
bila kalah, maka bawahan yang paling menderita. Ketika bangsa
Roma, Frank, Visigoth bergabung menghantam balik pasukan Attila
di dataran Katalonia, dan di kemudian hari Genghis Khan di lembah
sungai Donou, maka baik Attila maupun Genghis Khan pergi begitu
saja meninggalkan ribuan pasukan Hun dan pasukan Mongolnya tewas
mengenaskan. Pasukan ditinggalkan mati kelaparan tanpa ada bantuan
dari Attila atau Genghis Khan. Hal yang sama dilakukan oleh Alexander
Agung ketika ribuan pasukan terjebak di rawa-rawa lembah Hindustan.
Mereka ditinggalkan mati tanpa perhatian sang panglima.

c. Pemimpin sebagai pelatih (trainer) (Chris Lowney,2003:25-26).

Seorang pelatih sepakbola atau basket memotivasi anggota tim
mencapai tujuan yang sudah ditetapkan dengan melatih mereka

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

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 agar bekerjasama. Untuk dapat bekerjasama, setiap anggota harus
mengenal baik satu sama lain. Anggota tim memadu rasa, semangat
dan ketrampilan menjadi satu kekuatan mengejar cita-cita. Pelatih
tim sepak bola atau basket dalam melatih kerjasama, ketrampilan,
membentuk satu visi, tidak dengan teriak-teriak dari luar lapangan. Ia
terjun ke lapangan, melatih langsung, membaur dengan anggota tim.
Pelatih yang baik menggerakkan anggota tim dengan menyatukan diri,
senasib dengan yang dilatihnya. Itulah kepemimpinan partisipatoris.
Pemimpin mengambil bagian dalam tim.

Pemimpin yang baik adalah trainer yang melibatkan diri dalam

permainan, terlibat dalam strategi mencapai tujuan. Hasil akhir tim
bukan hanya milik pelatih, atau pemilik tim, melainkan milik bersama
pemimpin dan yang ia pimpin. Pemimpin yang baik adalah pelatih tim
yang dominan, yang berwibawa, yang berkreasi dan berinovasi dalam
menghadapi tantangan sambil melibatkan seluruh anggota tim.

Pemimpin yang baik adalah pelatih tim sepakbola atau basket

professional. Pelatih menuntut anggota tim untuk mencurahkan
seluruh kemampuannya demi kemenangan tim. Sebagai imbalannya,
pelatih akan memberikan segala sesuatu yang terkait kebutuhan hidup
setiap anggota tim. Kesejahteraan, fasilitas dan segala kemudahan
hidup disediakan sang pelatih. Sebagai imbalannya setiap anggota tim
mencurahkan seluruh tenaga, pikiran dan ketrampilan demi ketercapaian
tujuan tim, yaitu kemenangan.

3. Model Kepemimpinan Yesuit

Berbagai dokumen menyebutkan bahwa tanggapan Gereja

terhadap berbagai gerakan reformasi atau revolusi, seperti yang
dilancarkan Martin Luther dan Jean Calvin, disebut sebagai kontra
reformasi. Istilah kontra reformasi sebetulnya kurang tepat, karena
menimbulkan kesan, seolah-olah gerakan reformasi dalam Gereja baru
timbul sesudah Martin Luther dan Jean Calvin. Ia juga memberi kesan
bahwa Gereja Katolik bersifat reaktif, reaksioner dan anti reformasi.
Yang dilakukan oleh Gereja, baik sebelum maupun setelah periode
Lutherantisme dan Calvinisme, lebih tepat disebut sebagai gerakan
restorasi Gereja daripada kontra reformasi. Gereja selalu melakukan
pembaharuan diri “Ecclesia semper reformanda”. Secara khusus,
setelah kemunculan Martin Luther dan Jean Calvin, terjadi gerakan
pembaharuan dalam diri Gereja secara lebih intensif. Ia sekaligus

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

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memang menanggapi gerakan reformasi yang dilakukan Martin Luther
dan Jean Calvin, sebagaimana misalnya pembaharuan yang dilakukan
Ignasius Loyola.

Setelah reformasi Martin Luther dan Jean Calvin, dalam diri

Gereja terus terjadi berbagai gerakan pembaharuan, baik dalam skala
kecil maupun besar, baik pembaharuan dalam arti sempit maupun
dalam arti luas. Pada abad ke-17, misalnya, Kardinal Ximenes,
pendiri universitas-universitas dan penerbit Kitab Suci dalam
tujuh bahasa sekaligus, St.Teresia dari Avila, dan Yohanes Salib
mengadakan pembaharuan dalam kehidupan rohani para rohaniwan-
rohaniwati. Sementara itu, Ignasius Loyola menyelenggarakan gerakan
pembaharuan yang dampaknya memang amat luas. Namun, semua
sepak terjang mereka tidak pertama-tama dimaksudkan untuk melawan
reformasi Martin Luther atau Jean Calvin, melainkan positif untuk
memperbaharui Gereja Katolik. Serikat Jesus yang didirikan Ignasius
Loyola dan primi patres pada 1540 tidak mempunyai maksud melawan
reformasi. Tujuan pendiriannya jauh lebih luas, yaitu merestorasi Gereja
dengan gerakan spiritualitas yang revolusioner.

Spiritualitas Ignasius Loyola dapat kita ketahui dari Latihan

Rohani, yang dalam mukadimah atau anggaran dasar kehidupan rohani
Latihan Rohani dikatakan bahwa “…..yang mengikutsertakan makhluk-
makhluk lainnya dalam usaha mencapai kesempurnaan dunia harus
dipergunakan, dikerahkan untuk memuliakan Tuhan”.(L.R.1965:21).

Ignasius Loyola, lahir pada tahun 1491 dari keluarga bangsawan

Basque. Sebagai seorang bangsawan Abad Tengah, ia mempunyai tradisi
sebagai ksatria (militer untuk zaman sekarang), pembela monarki, setia
kepada Gereja, setia pada raja/ratu, bersikap tegas, militan, suka hidup
mewah dan suka pesta. Perjalanan hidupnya yang mewah, aristokratik
mendadak berbalik total ketika kakinya patah akibat perang di Pamplona.
Ketika berbaring di rumah sakit, hatinya mengalami revolusi mental
yang luar biasa, dari semangat mengabdi raja, suka menikmati dunia
dan kemegahannya, berubah total menjadi semangat berkobar-kobar
untuk mengabdi Raja Kekal, yaitu Yesus Kristus, serta meyelamatkan
jiwa-jiwa manusia yang sesat dan menikmati penderitaan salib dari
kehidupan duniawi ini sebagai jalan purifikasi hidup rohani.

Ignasius Loyola memang sang jenius rohani. Setelah pulang

dari rumah sakit, ia tidak kembali ke istana, tidak mengabdi raja, tidak
pula ke padang gurun untuk bertapa, tidak pula ke biara untuk berdoa,

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21
melainkan lari dan masuk ke dunia hidup manusia dengan segala
keprihatinannya (Komunitas SJ, 2006). Berbulan-bulan lewat laku tapa
dan doa, ia memikirkan cara yang tepat untuk dapat mengabdi Raja Kekal,
Yesus Kristus. Akhirnya ia sampai pada keputusan untuk menolong
“jiwa-jiwa” yang dikuasai dosa dunia. Ia menawarkan obat mujarab
berupa kemampuan membedakan roh baik dan roh jahat untuk dapat
menemukan Allah dalam segala rutinitas keseharian kita (Komunitas
SJ, 2006:7). Ignasius Loyola berputar haluan untuk membantu orang
lain dapat selamat dari belenggu dosa dan kenikmatan duniawi agar
memperoleh keselamatan rohani yang abadi. Melalui Latihan Rohani,
ia membimbing banyak orang untuk menemukan Tuhan Allah yang
dirindukannya, tidak dengan melarikan diri dari dunia, melainkan
memanfaatkan dunia ini untuk menemukan Sang Juru Selamatnya.

Untuk dapat mengabdi Tuhan Allah secara total dan membantu

“jiwa-jiwa” manusia lain, Ignasius Loyola menyadari betul bahwa
ia harus mempunyai keunggulan dibandingkan orang lain. Sebab
dengan keunggulan, ia dapat membantu orang lain secara optimal dan
membimbingnya kepada Allah yang dicarinya. Untuk itu, meskipun
usianya relatif sudah cukup tua, setelah pulang dari rumah sakit ia 28
tahun, ia masuk perguruan tinggi di Paris. Ia melihat ilmu pengetahuan
dapat menjadi sarana menyebarluaskan Injil, dan membantu
menyelamatkan jiwa-jiwa orang lain. Setelah menyelesaikan kuliah di
Paris, ia bersama-sama dengan sembilan temannya yang telah menerima
Latihan Rohani, mendirikan Ordo Serikat Yesus yang disahkan oleh
Paus Paulus III pada tahun 1540. Serikat Yesus terkenal dengan
semboyan Ad Maiorem Dei Gloriam. Setiap tugas yang diberikan oleh
Paus akan diselesaikan dengan sempurna kendati dengan resiko paling
buruk, disiksa, atau bahkan dibunuh oleh mereka yang membenci
Yesuit. Bahkan, selama revolusi Perancis, Yesuit dilarang, bahkan
diusir dari Perancis karena terlalu membela kepentingan gereja Katolik,
dan setia kepada Paus di Roma. Namun, para Yesuit tidak bergeming
sedikitpun. Berjuang tidak mengenal lelah dengan semboyan AMDG.
Yesuit memang sangat revolusioner, kadang sangat radikal, setia dan
loyal sekali kepada pimpinan Gereja, dan akan bekerja sekuat tenaga
menghadapi semua lawan yang ingin menghancurkan Gereja.

Melalui Latihan Rohani, Ignasius Loyola dikenal terampil,

piawai bahkan jenius mengadakan pembaharuan hidup rohani
seseorang secara revolusioner. Namun, karya Serikat Yesus bukan
hanya di bidang yang bersentuhan dengan hal-hal yang rohani saja.
Serikat Yesus juga berkarya dalam berbagai karya kemanusiaan, seperti

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22
 bidang sosial, kepemimpinan, pendidikan, bahkan politik, yang telah
mengantarnya ini menjadi lembaga yang paling sukses berorganisasi
di dunia. Menurut Chris Lowney, dalam Heroic Leadership, Serikat
Yesus, setelah lebih dari 465 tahun berkarya, mempunyai lebih dari
2.000 lembaga/karya, terutama bidang pendidikan, dengan 21.000
anggota yang berkarya di lebih 112 negara, dan yang tersebar di lima
benua (Kompas, 18 Mei 2005). Serikat Yesus sampai sekarang tetap
kokoh berdiri seperti batu karang di tengah lautan yang penuh badai
dan gejolak nafsu, kerakusan, egoisme dan hedonisme manusia. Selama
hampir lima abad, SJ mengalami pasang surut, pernah dibubarkan, lalu
direstorasi kembali oleh Paus, pernah dilarang dan diusir dari sejumlah
negara (Perancis, Tiongkok) dan kembali lagi. Namun, Serikat Yesus
tetap tegar dan revolusioner dengan semboyan AMDG. Kesuksesannya
antara lain karena tata kelola lembaga menerapkan empat pilar
kepemimpinan, yaitu self-awareness, ingenuity, love, dan heroism
(Chris Lowney,2003:26-35).

Bila serbuan Attila, Genghis Khan, Alexander Agung dan Julius

Caesar menghasilkan sukses gemilang dalam jangka waktu pendek
sebagai kebanggaannya, Yesuit berbangga dengan warisan sukses
selama lebih dari 450 tahun. Sementara Machiavelli menaruh harapan
pada kemampuan seorang pangeran yang hebat untuk memimpin
para bawahan yang malang, Yesuit meletakkan harapan pada bakat-
bakat yang bervariasi dari seluruh kelompok. Yesuit melihat harapan
mereka terwujud di dalam kinerja warga mereka yang heroik, inovatif,
transformatif selama berabad-abad dan di seluruh jagat raya. Mereka
sama-sama berkomitmen menang seperti Attila, Genghis Khas,
Alaxander Agung dan Julius Caesar. Namun, berbeda dari mereka
ataupun Machiavelli, para Yesuit tidak menganggap tipuan, kekejaman,
kelicikan dan pembunuhan sebagai strategi yang bisa diterima untuk
menang dan mempertahankan pengaruh. Berbeda dari pemain sepak
bola atau pemain bola basket profesional yang menempatkan upah
sebagai motivator utama, Yesuit awal beroperasi dalam dunia yang
berubah cepat tanpa aturan.

Empat prinsip dasar mencuat dalam pola kepemimpinan Yesuit,

yaitu:

1) Memahami kekuatan, kelemahan, nilai-nilai dan pandangan hidup

2) Berinovasi dengan yakin dan beradaptasi untuk merangkul seluruh

dunia

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 3) Melibatkan orang lain dengan sikap positif, penuh kasih saying

4) Menyemangati diri sendiri dan orang lain melalui ambisi-ambisi

heroik.

Empat prinsip dasar tersebut tidak lahir dengan rencana

sistematik. Bahkan, para Yesuit tidak mengenal kata “kepemimpinan”
seperti yang sekarang kita kenal, tetapi hasil perjalanan hidup konkret
yang mengalami pasang surut trial and error. Tidak pula mereka bicara
secara eksplisit tentang kesadaran diri, ingenuitas, kasih sayang, dan
heroisme sebagai prinsip dasar organisasi mereka. Prinsip-prinsip
tersebut muncul hanya ketika kita menyaring kata-kata serta tindakan
mereka untuk menemukan tema-tema yang mengobarkan jiwa
mereka pada puncak sukses mereka. Dalam kasus para Yesuit awal,
empat prinsip tersebut rupanya telah meresapi karya mereka yang
direncanakan secara cermat. Empat prinsip tersebut memandu para
individu Jesuit, dan membentuk basis kultur korporasi mereka (empat
pilar).

Pilar pertama, “kesadaran diri” (C.Lowney,2003:27-29),

yaitu “menata hidup sendiri”. Para pemimpin berkembang dengan
memahami diri mereka dan yang mereka anggap bernilai, dengan
menjadi sadar akan titik-titik lemah yang tersembunyi atau yang dapat
membuat mereka menyimpang, dan dengan memelihara kebiasaan
refleksi diri dan belajar tanpa henti.

Setiap Yesuit memiliki kesadaran diri (Stephen Covey,1994:240),

yang memahami kekuatan, kelemahan, memiliki nilai-nilai
keutamaan, dan pandangan tersendiri. Hal itu berdasar pada keyakinan
bahwa hanya orang yang mengenal diri, dan yang ia inginkan dapat
mengejarnya dengan penuh semangat, dan mengilhami orang lain
untuk berbuat demikian. Hanya mereka, yang telah secara jelas
melihat kelemahan sendiri, dapat mengatasinya. Ini prinsip yang jelas,
tetapi jarang diperhatikan.

Para Yesuit menyadari bahwa para pemimpin berkembang

dengan memahami diri dan yang mereka anggap bernilai, dengan
menjadi sadar akan titik-titik kelemahan yang tersembunyi atau
yang dapat membuat mereka menyimpang, dan dengan memelihara
kebiasaan refleksi dan belajar tanpa henti. Kesadaran diri itu oleh
para Yesuit dikembangan dengan Latihan Rohani, suatu latihan
olah hati, pikiran, jiwa selama satu bulan lebih dengan menilai diri
sendiri, melakukan pemeriksaan hati secara tuntas, disertai dengan

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laku tapa yang keras dan tugas pekerjaan kasar, mengemis untuk
mendapatkan makanan dan penginapan dalam suatu perjalanan jauh.
Keluar dari pelatihan, meeka akan tahu keinginan, cara mencapainya,
dan kelemahan-kelemahan yang mungkin dapat menjegalnya. Sadar
diri tidak pernah merupakan suatu produk yang selesai. Para Yesuit
setiap hari, bahkan dalam satu tahun disediakan satu minggu penuh,
melakukan refleksi diri untuk merevitalisasi komitmen pokok dan
menilai kinerjanya selama tahun itu. Teknik ini memungkinkan orang
untuk sibuk “berefleksi sambil lari” (Alfons Taryadi,2004:10).

Dengan terus menerus melatih diri, para Yesuit berkembang

menjadi pemimpin yang memahami diri mereka dan yang mereka
anggap bernilai, dengan menjadi sadar akan titik-titik kelemahan
yang tersembunyi atau yang dapat membuat mereka menyimpang,
dan dengan memelihara kebiasaan refleksi diri dan belajar tanpa henti.

Berabad-abad kemudian, studi akademis meneguhkan penekanan

Ignasius Loyola pada kesadaran diri. Meskipun para eksekutif sering
menanjak menaiki jenjang jabatan atas dasar kekuatan kepakaran
teknis, intelegensi alamiah, dan atau ambisi, ciri-ciri ini jarang
mewujud ke dalam kinerja kepemimpinan jangka panjang. Riset
semakin mengindikasikan bahwa IQ dan ketrampilan teknis jauh
kurang menentukan sukses kepemimpinan daripada kesadaran diri
yang matang. Dengan kata lain, bukti-bukti nyata menunjuk ke arah
sangat menentukan ketrampilan-ketrampilan nonteknis yang tercakup
dalam kesadaran diri (Daniel Goleman, 1999:93-102).

Pilar kedua, “ingenuitas” (C.Lowney,2003:29-31), yaitu

kesadaran bahwa “seluruh dunia akan menjadi rumah kita”.

Para Yesuit memiliki yang disebut dengan “inguinity”, yakni

kemampuan berinovasi dengan keyakinan dan mau beradaptasi untuk
merangkul seluruh dunia. Ignasius Loyola menggambarkan setiap
Yesuit adalah pribadi yang “hidup dengan satu kaki terangkat.”
Maksudnya, orang harus selalu siap untuk merespon setiap peluang yang
muncul. Agar dapat menanggapi setiap peluang, setiap Yesuit harus
membebaskan diri dari kebiasaan-kebiasaan, prasangka, preferensi
budaya yang begitu dalam tertanam, dan sikap ”kita selalu menempuh
cara ini” yang menutup respon adaptif yang cepat. Berjangkarkan
prinsip-prinsip dan nilai-nilai yang tak dapat ditawar-tawar, setiap
Yesuit memelihara “sikap lepas bebas” yang memungkinkan mereka
beradaptasi dengan sepenuh hati. Dengan semangat “lepas bebas”,

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para Yesuit berkembang membuat diri mereka menjadi pemimpin atas
dirinya dan membuat orang lain merasa enak di dunia yang berubah.
Yesuit selalu ingin mengeksplorasi gagasan, pendekatan, budaya baru
dan bukannya menarik diri dari yang menghadang di tikungan hidup
selanjutnya.

Para Yesuit awal menghadapi dunia yang sedang limbung.

Penemuan dunia baru (Amerika, Asia, Afrika, Australia) menggonjang
jagat geografis bangsa-bangsa Eropa. Bersamaan itu, Martin Luther
dan Calvin menjungkirbalikan kemapanan dogma Katolik Roma
dengan gerakan reformasinya. Dominasi hirarki Gereja Katolik yang
elitis mereka runtuhkan. Ketika Vatikan mengutuk Kitab Suci dalam
bahasa daerah karya Martin Luther (Lutherantisme) dan ataupun
Jean Calvin (Protestantisme), maka Vatikan sibuk mempubikasikan
indeks buku-buku yang mereka larang. Para Yesuit yang terkenal
kesetiaan buta kepada Sri Paus di Roma, diam-diam di tanah seberang
menyusun kamus terjemahan Kitab Suci ke dalam bahasa Tamil,
Jepang, China, Vietnam dan sekelompok bahasa lain (Van Lith, SJ
menerjemahkan berbagai doa dan Kitab Suci dalam bahasa Jawa),
sehingga para Yesuit dapat menyampaikan pesan mereka dalam
bahasa-bahasa lokal melalui budaya lokal. Sementara Vatikan perlu
waktu satu dekade untuk mempersiapkan konsili Trente, dalam
rangka merespon gerakan reformasi Martin Luther dan Jean Calvin,
para Jesuit berjuang melaksanakan agenda strategis mereka dengan
sangat cepat. Selama satu dekade mereka mengindentifikasi bahwa
pendidikan lebih merupakan prioritas kunci dalam tahun 1450-an,
dan selama dekade itu mereka telah membuka lebih dari 30 kolese di
seantero dunia.

Bagaimana para Yesuit awal membuat diri mereka begitu segera

dan total merasa nyaman di dunia yang begitu cepat berubah? Yesuit
menilai tinggi kemampuan bergerak cepat untuk tataran perorangan
atau tataran korporasi. Mereka cepat, fleksibel, terbuka kepada ide
baru. Selain memupuk kesadaran diri, Latihan Rohani juga meresapkan
“sikap lepas bebas”, kebebasan dari keterikatan kepada tempat dan
kepemilikan, yang dapat berakibat ke dalam penolakan yang tidak
pada tempatnya terhadap gerakan dan perubahan. Semangat “sikap
lepas bebas” itu membuat setiap Yesuit amat fleksibel dalam merespon
segala situasi dengan cepat dan tepat.

Pilar ketiga, “cinta”. Cinta lebih besar daripada ketakutan

(C.Lowney,2003:31-33). Yesuit juga memiliki “love”, yaitu sikap

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dengan penuh kasih sayang mendorong orang lain untuk saling
berinteraksi dengan sikap positif sehingga membuka potensi sesama.
Ignasius Loyola mempunyai pandangan yang bertolak belakang
dengan Machiavelli soal peranan cinta dalam kepemimpinan.
Machiavelli menasehati para pemimpin agar memilih “ ditakuti dari
pada dicintai demi mengamankan kedudukannya”, karena ia meyakini
bahwa manusia tidak dapat berterimakasih, tidak dapat dipercaya,
pembohong dan penipu, takut akan bahaya dan rakus akan keuntungan
(Niccolo Machiaveli,1959:95;cf.Sutarjo Adisusilo,2013:91-92).
Sebaliknya, Ignasius Loyola menasehati para pemimpin untuk
mengelola sesuatu dengan “segala kasih dan kejatmikaan serta
kedermawanan”, sehingga kelompok dapat berkembang di dalam
lingkungan yang diresapi oleh semangat “lebih besar cinta daripada
ketakutan” (George E.Ganss,1970). Hal ini berdasar pada pandangan
bahwa setiap manusia adalah pribadi yang khas dianugerahi bakat
dan harkat. Manusia harus bekerja dengan semangat menyala dan
keberanian karena kekuatan cinta. Cinta akan mendorong manusia
untuk saling mengormati, menghargai, mempercayai dengan tulus.

Pilar keempat, “heroisme”, yaitu membangkitkan keinginan

yang besar (C.Lowney,2003:33-35). Di samping itu, Yesuit juga
memiliki semangat “heroism”, yaitu menyemangati diri sendiri dengan
mengoptimalkan potensi diri sendiri dan potensi orang lain dengan
dasar semangat heroik disertai semangat untuk mencapai keberhasilan.
Ignasius Loyola dan teman-temannya sukses menemukan lingkungan
yang diwarnai “cinta yang lebih hebat ketimbang ketakutan” (Kompas,
Rabu, 18 Mei 2005). Dengan Latihan Rohani dan empat pilar
kepemimpinan, Ignasius Loyola melakukan revolusi rohani dan cara
kerja duniawi yang efektif agar mengarah ke jalan kebenaran Allah
dan mendapatkan keselamatan hidup. Kesadaran diri, ingenuitas,
cinta dan heroisme merupakan empat prinsip yang secara keseluruhan
membentuk sebuah cara hidup yang mampu merevolusi cara pikir
dan tingkah laku para pemimpin. Ignasius Loyola dan primi patres
membangun tarekat/organisasi berdasar keyakinan ini. Mereka sangat
ingin melibatkan upaya seluruh tim ke arah sesuatu yang lebih besar dari
pada setiap Yesuit sebagai individu. Kendati demikian, komitmen tim
tetap juga mengikuti komitmen individual. Setiap rekrutan pertama-
tama menjalani proses secara pribadi membentuk tujuan-tujuan tim
serta menjadikannya milik pribadi, dan membangkitkan dalam diri
sendiri “keinginan besar” serta memotivasi diri sendiri. Bagaimana
Yesuit membangun tarekat religius yang hebat dan bagaimana individu
menjadi pemimpin pada hari ini? Caranya dengan mengenal diri

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 sendiri, berinovasi untuk merangkul dunia yang berubah, mencintai
diri dan orang lain, untuk meluncur ke tujuan cinta sejatinya.

4. Penutup

a. Konsep kepemimpinan yang diajukan Chris Lowney berdasarkan

praktek hidup para Jesuit awal bahwa:
1. Kita semua pemimpin, memimpin sepanjang waktu, dengan baik
atau buruk;
2. Kepemimpinan timbul dari dalam. Ia perkara diri kita dan yang
kita lakukan;
3. Kepemimpinan bukan suatu tindakan, tetapi hidup pemimpin,
suatu cara hidup;
4. Tugas seorang pemimpin tak pernah selesai; kepemimpinan adalah
proses yang tengah berjalan.

b. Konsep kepemimpinan model Serikat Yesus tida membongkar

sepenuhnya pakem kepemimpinan yang diajukan John Kotter (1996:26),
yaitu mengarahkan, menata orang, memotivasi dan mengilhami serta
membuat perubahan.

c. Jika kita ingin mengkader kaum muda menjadi pemimpin, perhatian

utama harus terarah pada upaya membantu mereka berkembang
menjadi pribadi yang sadar akan nilai-nilai yang menjadi taruhannya,
keinginannya, serta pandangan yang konsisten tentang dunia. Itulah
sumber yang memunculkan sikap dan cara bertindak.

d. Teladan yang dapat dimabil sebagai ilham dari praktek hidup para
Yesuit awal ialah empat pilar yang merupakan kunci sukses mereka,
yaitu kesadaran diri, ingenuitas sebagai sikap lepas bebas, cinta kasih
kepada diri dan sesamanya, dan heroisme atau semangat ugahari/
membidik tinggi.

Sutarjo Adisusilo, J.R.

Dosen Prodi Pendidikan Sejarah FKIP

Universitas Sanata Dharma

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

28
 Referensi

Alfons Taryadi,2004 “Pemimpin” makalah seminar 26 Juli 2004 di Universitas

Atma Jaya, Jakarta.

Covey, Stephen R.1993. The 7 Habits of Highly Effective People.

Boston: Simon & Schuster Inc.

Ganss, George E.1970.The Constitutions of the Society of Jesus. St.Louis:

Institute of Jesuit Source.

Goleman, Daniel.1999. What Makes a Leader.Boston: Harvard

Business Press.

Komunitas SJ 2006.Latihan Rohani St. Ignasius Loyola, Yogyakarta.

Kotter, John P.1996. Leading Change, Boston: Harvard Business

School Press.

Lowney, Chris.2003. Heroic Leadership. Best Practices from a 450- year-old

Company that Changed the World. Chicago: Loyola Press.

Machiavelli, Nicollo. 1992 (1953). Il Principe (Sang Pangeran),

Djakarta.

Sutarjo Adisusilo.2013. Sejarah Pemikiran Barat Dari yang Klasik sampai

yang Modern, Jakarta: PT GrafindoPersada.

Jurnal Spiritualitas Ignasian, Vol. 19, No. 01 Maret 2019

29
Sawerigading, Vol. 26, No. 1, Juni 2020:

SAWERIGADING

Volume 26 No. 1, Juni 2020 Halaman 55—66

DILEMA TEKNOLOGI DAN KEMELUT KEPERCAYAAN DALAM

FIKSI DISTOPIA KARYA RAY BRADBURY
(The Dilemma of Technology and Trust Crisis in Dystopia Fiction
by Ray Bradbury)

Novita Dewi
Universitas Sanata Dharma
Jalan Affandi, CT Depok, Sleman, Yogyakarta 55281, Indonesia
Pos-el: novitadewi@usd.ac.id
(Naskah Diterima Tanggal: 20 Maret 202; Direvisi Akhir Tanggal 30 April 2020;
Disetujui Tanggal; 1 Mei 2020)

Abstract
In this post-truth era, dystopia fiction is important as empathy, trust, and compassion fall apart. This
literary genre predicts a terrible future when people forced to submit to tyrants who control unlimited
power in economics, politics, and technology. This study aims to examine two dystopia short stories by Ray
Bradbury, i.e. The Pedestrian and All Summer in a Day. These two short stories are placing in the context
of contemporary society, which has high technology and ignorant of objective truths since they accept facts
built on emotions, opinions, and some particular ideologies. By using content analysis, this study reveals
two main findings. First, there is an oscillation of people who worship technology and those who are fearful
of technology in both short stories. The diverse characters become further alienated to one another as
technology rules over. Second, technology sometimes turns into an enemy that hampers the relationship
among the characters; as a result, intolerance swarms when the objective truth sinks in a wave of public
opinions, in this case, represented by the voice of the authoritarian government in the first short story, and
that of the Venusian pupils in the second story.
Keywords: dystopia; post-truth; dilemma of technology

Abstrak
Fiksi distopia memberikan sumbangan penting ketika empati, kepercayaan, dan bela rasa berguguran di era
pascakebenaran ini. Ragam karya sastra ini meramalkan masa depan yang mengerikan ketika masyarakat
dipaksa tunduk pada tiran-tiran yang menguasai ekonomi, politik, dan teknologi tanpa batas. Penelitian ini
bertujuan membahas dua cerita pendek distopia karya Ray Bradbury, “The Pedestrian” dan “All Summer in
a Day”, dengan menempatkan keduanya dalam konteks masyarakat kontemporer berteknologi tinggi yang
abai pada kebenaran objektif karena menerima kebenaran yang dibangun atas emosi, opini, dan ideologi
tertentu. Dengan memakai metode analisis konten, penelitian ini menghasilkan dua temuan utama. Pertama,
terjadi tarik-ulur antara masyarakat yang memberhalakan teknologi dan yang fobia terhadap teknologi di
kedua cerpen tersebut. Tokoh-tokoh cerita makin terasing satu sama lain ketika teknologi berkuasa. Kedua,
teknologi kadang menjadi musuh yang menghalangi perjumpaan dan keterhubungan antar tokoh; akibatnya,
timbul intoleransi ketika kebenaran objektif kandas oleh opini-opini publik yang dalam hal ini diwakili oleh
suara pemerintah yang otoriter pada cerpen yang pertama dan siswa-siswa sekolah di planet Venus pada
cerpen yang kedua.
Kata kunci: distopia; pascakebenaran; dilema teknologi

55
Sawerigading, Vol. 26, No. 1, Juni 2020: 55—66
PENDAHULUAN
Ilmu pengetahuan dan teknologi
yang berkembang pesat menuntut manusia
untuk mendefinisi kembali konsep-konsep
humanisme. Menurut Dominique Janicaud
dalam On the Human Condition, manusia
akan semakin melampaui kemanusiaannya
dari waktu ke waktu (Janicaud, 2005). Dalam
buku yang ditulis tiga tahun sebelumnya dalam
bahasa Prancis L’homme va-t-il dépasser
l’humain? ini, Janicaud berpendapat bahwa
yang perlu ditakutkan dengan pesatnya
perkembangan teknologi di abad ini bukanlah
superhuman (manusia super) melainkan
menjadi inhuman (tidak manusiawi). Filsuf
Prancis yang mendalami pemikiran-pemikiran
kritis Martin Heidegger ini mendalikan
gagasan “transcending” atau “pelampauan”
ketika ia berbicara tentang degradasi manusia
di zaman pascamodern dan pascakebenaran
(Janicaud & Critchley, 2010).
Gagasan Janicaud bergema di berbagai
diskursus dari sastra sampai filsafat pendidikan
(Gaston, 2009; McCaffrey & McCaffrey, 2009;
Sastrapratedja, 2012). Pendidikan perlu dilihat
sebagai proses untuk menjadi lebih manusiawi.
Padahal, sebagai hewan rasional, manusia
mengalami pembentukan identitas yang tidak
stabil dan belum kunjung selesai sejak zaman
Renaissance. Di sinilah pendidikan menjadi
penting karena merupakan ekspresi manusia
untuk “melampaui” dan juga “mengatasi”
kemanusiaannya alih-alih menjadi “tidak
berperikemanusiaan”, kata Sastrapratedja,
(2012) ketika menjelaskan pandangan Janicaud
tentang pelampauan ini. Menurut Janicaud,
ada kemungkinan manusia di masa depan
menjadi lebih bengis daripada binatang dengan
ditemukannya kloning, mutasi bioteknologi,
nanoteknologi, dan rekayasa genetika lainnya.
Ray Bradbury merupakan salah satu penulis
Amerika yang mengusung ide-ide distopia yang
berbetulan dengan gagasan pelampauan yang
dicemaskan oleh Janicaud. Istilah “distopia”
dapat diartikan sebagai utopia palsu, yaitu
sebuah masyarakat berteknologi tinggi di masa
depan yang awalnya tampak sempurna, tetapi
ternyata benar-benar bobrok. Dalam sebuah
karya seminal “The Artistry of Bradbury”,
disebutkan bahwa karya Bradbury sarat dengan
kritik sosial. Ia gemar menggarap tema teknologi
untuk menghadirkan beragam penokohan
beserta dinamikanya ketika berhadapan dengan
teknologi itu sendiri (Reilly, 1971).
Tema eksploitasi massal (Mcgiveron,
1996) dan manusia yang hampa (Fry, 2003)
terlihat dengan jelas dalam novel Fahrenheit
451 yang memenangkan sederet penghargaan
sastra. Bagi generasi milenial, Bradbury lebih
dikenal setelah novel tersebut diangkat menjadi
sebuah film berjudul sama. Dirilis pada 2018,
film produksi Holywood ini dibintangi oleh
Michael B. Jordan sebagai Guy Montag.
Bradbury menulis novel ini pada tahun 1953
saat Amerika sedang garang memerangi
ideologi komunisme. Tokoh cerita bernama
Montag adalah seorang pemadam kebakaran
yang diperintahkan untuk membakar apa saja
termasuk buku-buku yang waktu itu dianggap
barang terlarang oleh penguasa. Daur ulang
tema ini terlihat setidaknya dalam dua cerpen
yang terbit sebelum dan sesudah Fahrenheit
451, yaitu “The Pedestrian” dan “All Summer
in a Day” yang dibahas dalam kajian ini.
Bradbury benar-benar seorang pendongeng
lihai yang imajinasi fantastisnya kadang-
kadang aneh. Namun demikian, karya fiksi
sains Bradbury membantu kita merefleksikan
pentingnya empati. Tanpa empati terhadap
sesama ciptaan, manusia tidak ada bedanya
dengan benda mati.
Kecemasan Janicaud bukan tanpa
alasan terbukti dengan miskinnya empati
dan makin merosotnya martabat manusia
di milenium baru. Jika cita-cita humanisme
modern adalah sebuah masyarakat utopis yang
mengedepankan rasio, fakta, dan kebenaran
tunggal dan absolut, tidak demikian halnya di
zaman pascamodern. Pelbagai peristiwa buruk
seperti perang, ketidakadilan, bencana alam,
dan sebagainya. Pandemi global Covid-19
baru-baru ini telah cukup membuktikan bahwa
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teknologi tidak mengatasi semua masalah dan
ide-ide masyarakat ideal semakin tidak populer
dan khayali belaka sifatnya.
Kebenaran mutlak tidak berlaku di era
pascamodern, yakni era pascakebenaran, karena
setiap individu atau kelompok dapat mengklaim
kebenarannya sendiri. Simpang-siur informasi
tentang penanggulangan wabah Covid-19,
misalnya, merupakan bukti bahwa orang
tidak lagi memperebutkan klaim kebenaran
dan bahkan tidak peduli atau menginginkan
kebenaran. Masyarakat pascamodern telah
memasuki era pascakebenaran di mana fakta
objektif kurang berpengaruh dalam membentuk
opini publik dibandingkan dengan emosi dan
keyakinan personal. Seperti yang diterangkan
dalam Oxford Dictionary, saat ini kita berada
dalam “situasi di mana orang lebih cenderung
menerima argumen berdasarkan emosi dan
keyakinan mereka sendiri, daripada argumen
berdasarkan fakta.” (Oxford English Dictionary,
2017).
Pada titik ini benang merah permasalahan
mulai terlihat, yaitu bagaimanakah representasi
kemanusiaan yang tergerus ditampilkan ketika
ketiga hal pokok berikut dihubungkan, ide
pelampauan Janicaud, era pascakebenaran,
dan sastra distopia. Sastra distopia yang terus
bermunculan belakangan ini, meskipun acap
kali mengerikan, menawarkan suatu peringatan
akan bahaya yang menghadang di waktu dekat
ketika teknologi dipakai tanpa diskresi dan
cenderung diberhalakan.
Berdasarkan latar belakang permasalahan
di atas, penelitian ini bertujuan mencermati
cerpen distopia karya Ray Bradbury, “The
Pedestrian” dan “All Summer in a Day”,
dengan menempatkan keduanya dalam konteks
masyarakat pascakebenaran dewasa ini yang
mau tidak mau dipengaruhi oleh gerak cepat
perkembangan sains dan teknologi. Penelitian
ini mencermati pesan apakah yang hendak
disampaikan oleh sang penulis melalui dunia
rekaan yang diciptakannya.
Novita Dewi, Dilema Teknologi dan Kemelut ...
KERANGKA TEORI
Mula-mula, karakteristik masyarakat
pascakebenaran dan hakikat fiksi distopia
akan diuraikan terlebih dahulu di sini sebagai
kerangka konseptual dalam menganalisis kedua
cerpen. Masyarakat pascakebenaran dibentuk
oleh dan percaya pada emosi dibandingkan
dengan fakta objektif (Lewandowsky, Ecker,
& Cook, 2017; Peters, 2017). Orang semakin
tidak menyukai kebenaran karena sifatnya yang
komodifikatif dan memecah belah. Jika ada satu
kelompok yang “benar”, yang lain pasti “salah”.
Kalau satu pihak dipercaya sebagai “malaikat”,
dapat dipastikan di luar pihak tersebut adalah
“setan”, dan sebagainya. Kontestasi makna
yang berasal dari dua kutub yang berseberangan
ini terus membiak dengan cepat dan seringkali
diperkeruh dengan beragam informasi yang
digelontorkan oleh media massa. Budaya
pascakebenaran menjadi lebih liberal, yakni
takluk pada perasaan ketimbang akal sehat.
Kemajuan di bidang teknologi digital semakin
memungkinkan polarisasi ini kian melebar dan
tiap-tiap kelompok cenderung tidak menghargai
kelompok lain yang berbeda visi dan haluan
tentang apa makna “benar”.
Di era yang serba digital, praktik jurnalistik
juga telah berubah; sebuah cerita dapat diciptakan
oleh beragam aktor dengan cara yang partisipatif
dan interaktif (Martin, 2017). Setiap orang bisa
menjadi wartawan dan menyebarkan berita tanpa
peduli kualitas pemberitaannya. Bersamaan
dengan itu, orang benar-benar menjadi bebas.
Mereka bebas untuk percaya pada A, B, C, D,
dan seterusnya, sekaligus bebas untuk tidak
percaya pada apa pun.
Seiring dengan gelegar pascakebenaran,
fiksi distopia meramalkan masa depan yang
menyeramkan karena masyarakat dipaksa tunduk
pada para diktator yang menguasai ekonomi,
politik, dan teknologi tanpa batas. Akibatnya,
manusia tidak lagi saling mempercayai, tetapi
saling menjatuhkan dan hampa perasaan.
Akhirnya, manusia kehilangan kemanusiaannya.
Sastra berfungsi untuk meratapi dan
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menginsafkan manusia dari kekhilafannya.
Karya sastra distopia memberikan sumbangasih
penting ketika empati, kepercayaan, dan bela
rasa berguguran di era pascakebenaran ini.
Ciri-ciri karya sastra model ini antara
lain membuat pembaca sadar tentang bahaya
pemerintahan yang totaliter. Masyarakat
distopia disajikan dalam skenario yang fantastis,
berteknologi canggih, dan semuanya serba
terprogram. Cerita digulirkan di sebuah dunia
alternatif dengan aturan-aturan main yang tidak
lazim yang pada gilirannya ditentang sendiri
oleh sang tokoh protagonis. Novel-novel
distopia menantang pembaca untuk berpikir
ulang tentang kondisi sosial-politik semasa, dan
diharapkan dapat menginspirasi suatu tindakan
yang sifatnya transformatif.
Di Inggris, novel-novel ini muncul di
akhir abad ke-20 akibat keresahan politik
menjelang pecahnya perang beruntun PD I, PD
II, dan Perang Dingin (Hammond, 2011, 2017).
Berawal dengan novel Jack London, Iron Heel
terbitan 1908 yang meramalkan meletusnya
PD I, genre novel distopia mulai mewujud
ketika Aldous Huxley menerbitkan Brave New
World di tahun 1932; dan disusul kurang dari
dua dasawarsa kemudian oleh George Orwell
dengan Nineteen Eighty-Four. Setelah itu, novel
distopia yang terbit sejak 2000-an, terutama di
Amerika, dipicu antara lain oleh kecemasan
geopolitik, peristiwa 9/11, pemanasan global,
kekuatan korporasi, dan kekuatan teknologi
yang kebablasan, misalnya, Kapitoil, The
Walking Dead, The Windup Girl, Black Mirror,
dan masih banyak lagi (Irr, 2011).
Fiksi distopia juga sering menampilkan
tegangan antara kegandrungan (teknofilia) dan
ketakutan (teknofobia) terhadap teknologi.
Kedua istilah ini diperkenalkan dan dipakai di
dunia psikologi untuk menyoroti bagaimana
teknologi membangkitkan perasaan positif
dan negatif yang sama kuatnya pada manusia
sehingga kadang menghambat diskusi yang
rasional (Osiceanu, 2015). Ada pihak yang
menunjukkan sikap hormat; ada pihak lain yang
meremehkan teknologi. Gagasan pelampauan
(Janicaud, 2005), tepat dipakai untuk membantu
melihat bagaimana dan mengapa karya-karya
Bradbury kerap menampilkan manusia dan
beragam pencapaian di bidang ilmu pengetahuan
dan teknologi serta dampak perilaku mereka.
METODE
Metode analisis konten diterapkan dalam
penelitian ini. Pada dasarnya, tujuan analisis
konten adalah menggali lebih jauh ke dalam
teks, memeriksa dan mengevaluasi berbagai
alur cerita, sifat tokoh-tokoh, peristiwa, latar,
simbol, motif, dan unsur-unsur lainnya, guna
mendapatkan wawasan yang lebih baik tentang
pesan yang ingin disampaikan oleh sang penulis.
Data primer yang dipakai dalam penlitian
ini adalah teks berupa kedua cerpen Ray
Bradbury. Cerpen “The Pedestrian” pertama
kali dimuat dalam majalah The Reporter edisi 7
Agustus 1951. Cerpen “All Summer in a Day”
muncul perdana dalam edisi bulan Maret 1954
The Magazine of Fantasy & Science Fiction.
Dalam penelitian ini, cerpen-cerpen diambil
dari laman “Internet Archives”.
Cerpen pertama, “The Pedestrian”,
berlatar dunia futuristik tempat orang
menghabiskan lebih banyak waktu di depan
pesawat televisi daripada berinteraksi satu sama
lain. Kegiatan sederhana seperti jalan-jalan
dianggap bertentangan dengan hukum, apalagi
jika dilakukan seorang diri dan di malam hari
ketika warga yang lain asyik menonton televisi.
Cerpen kedua, “All Summer in a Day”,
bercerita tentang Margot, seorang murid baru
di sebuah SD di planet Venus pindahan dari
planet Bumi. Kehidupan di Venus ditandai
oleh hujan terus-menerus kecuali satu hari
saja dalam tujuh tahun ketika hujan berhenti
sebentar dan matahari muncul. Margot menjadi
bahan olokan teman-teman sekelasnya karena
mengaku pernah melihat matahari dan masih
bisa merasakan hangatnya, menggambarkan,
dan bahkan menulis puisi tentang matahari.
Karena kesal dan iri hati, teman-teman sekelas
Margot mengucilkannya.
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Sebagai data sekunder, sejumlah artikel
dan buku-buku terdahulu yang membahas
tentang Ray Bradbury beserta informasi relevan
lainnya dimanfaatkan. Beberapa artikel tentang
pascakebenaran juga dirujuk untuk meneropong
persoalan.
Kedua jenis data tersebut kemudian
dikumpulkan melalui penelitian pustaka beserta
elemen-elemennya yang umum dipakai dalam
mengkaji teks-teks sastra (George, 2008, 2019),
Langkah-langkah yang ditempuh dimulai
dari mengidentifikasi, mengumpulkan, dan
mengevaluasi data yang sesuai untuk dipakai
dalam menjawab permasalahan (George, 2019).
Data berupa kutipan-kutipan dari kedua
cerpen dicatat untuk dianalisis persentuhannya
dengan konteks dewasa ini. Adapun konteks
yang dimaksud adalah (1) relasi antara
mesin (baca: teknologi) dan manusia, dan (2)
dampak negatif penggunaan teknologi dalam
masyarakat. Kemudian, kedua cerpen dianalisis
sesuai dengan karakteristik fiksi distopia sambil
memperhatikan isu-isu yang gayut dengan
kondisi manusia di era pascakebenaran.
PEMBAHASAN
Berikut pembacaan kedua cerpen dengan
terang ide pelampauan kemanusiaan dan
gegar kebenaran serta fungsi sastra distopia
yang dimaksudkan sebagai teguran di era
pascakebenaran.
Teknofobia versus Teknofilia
Di era pascahumanisme, kebenaran
objektif tidak dijunjung tinggi karena dunia
dikendalikan oleh tiga kekuatan besar, yakni
korporat, agama, dan militer dengan didukung
teknologi tinggi (Dinello, 2006). Di masa
depan tekno-utopis yang diangankan ini, umat
manusia akan “diselamatkan” oleh kekuatan
teknologi bak dewa. Diciptakan pula perangkat
mesin pencegah rasa sakit dan bahkan
penunda kematian karena pikiran manusia
bisa diunduh dan diunggah kembali ke dalam
manusia robot yang tidak bisa mati. Akan
tetapi menurut Dinello, sebagian besar fiksi
Novita Dewi, Dilema Teknologi dan Kemelut ...
ilmiah sudah memberikan peringatan bahwa
evolusi pascahumanisme ini menandai awal
hilangnya kebebasan, nilai-nilai, dan identitas
manusia. Masa depan manusia menjadi makin
kelam karena didominasi oleh ilmuwan gila,
robot yang mengamuk, klon pembunuh, dan
virus yang tidak terkendali. Di sini Dinello
mengamati konflik dramatis antara gagasan
tekno-utopia yang dijanjikan oleh ilmuwan
dunia nyata dan ide-ide tekno-distopia yang
telah diprediksi oleh fiksi ilmiah.
Meskipun bermacam performa di bidang
teknologi membawa manfaat bagi manusia,
sisi negatif teknologi tidak bisa diabaikan.
Cengkeraman teknologi yang terlalu kuat justu
membuat manusia tidak berdaya dan pada
akhirnya kehilangan harkat sebagai manusia.
Janicaud bersetuju dengan Martin Heidegger
tentang kapasitas eksploitatif teknologi yang
diramalkan makin lama makin melampaui
kemanusiaan (Janicaud, 2005).
Ray Bradbury adalah salah satu peramal
itu. Sebagian ramalannya tentang masa depan
dan tegangan antara manusia dan teknologi
terbukti benar dari zaman ke zaman karena
rentang karir penulisannya yang panjang.
Bradbury menggambarkan manusia yang
haus ilmu dan inovasi, tetapi pada saat yang
sama kejahatan teknologi mengintip di balik
temuan-temuan itu (Merrill, 2002; Nadia, 2018;
Panasenko, 2018; Patai, 2013).
Bradbury memilih latar waktu tahun
2053 dalam “The Pedestrian” yang ditulis pada
1954. Ia meramalkan keterasingan manusia
akibat jebakan teknologi seabad yang akan
datang. Digambarkan oleh Bradbury bahwa di
kota yang berpenduduk tiga juta itu hanya satu
mobil polisi yang tersisa, karena sejak tahun
pemilu 2052, jumlah pasukan telah diturunkan
dari tiga mobil menjadi satu. Kejahatan sudah
surut; sekarang polisi tidak lagi memerlukan
banyak mobil, “kecuali satu-satunya mobil
yang terus berpatroli di jalan-jalan yang sepi.”
(Bradbury, 1954).
Dikisahkan di sini seorang pejalan kaki
dianggap menyalahi hukum dan dibawa ke
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rumah sakit jiwa untuk dievaluasi karena “Alamat Anda!”

berkeliaran di malam hari. Seharusnya ia “South Saint James Street Nomor 11.”
duduk bersama keluarga ditemani televisi “Dan ada udara di rumah Anda, Anda
di rumahnya. Tokoh utama yang bernama punya AC, Tuan Mead?”
Leonard Mead ini diamankan setelah ditengarai “Iya.”
mempunyai kebiasaan aneh, yaitu berjalan- “Dan Anda memiliki TV?”
jalan di sepanjang trotoar pada malam hari. “Tidak.”
Di suatu malam di bulan November itu “Tidak?” Terdengar suara pelan seperti
Mead mengalami hal yang luar biasa ketika menuduh. (Bradbury, 1954).
tiba-tiba sebuah mobil menikung dan berhenti Televisi mulai dikenal di Amerika sejak
di depannya: 1939 dan setelah Perang Dunia II penjualan
Sebuah suara metalik memanggilnya: perangkat TV meningkat. Pada 1950-an,
“Diam. Tetap di tempat! Jangan bergerak!” televisi menjadi sumber hiburan favorit
Dia berhenti. masyarakat Amerika dengan sedikitnya 20%
“Angkat tangan!” rumah tangga di Amerika mempunyai satu set
“Tapi- “katanya. TV (Bowling, Beatniks, 2019). Tokoh Mead
“Angkat tangan! Atau kita akan tembak! dianggap abnormal karena tidak memiliki
(Bradbury, 1954). pesawat televisi di rumahnya. Keganjilan lain
Ketika diinterogasi oleh mobil polisi ditemukan oleh mesin interogasi demikian:
tanpa pengemudi ini, Mead menyebutkan “Apakah Anda menikah, Tuan Mead?”
profesinya sebagai seorang penulis. Akan tetapi, “Tidak.”
mesin otomatis menganggap pekerjaan menulis “Tidak menikah.” Polisi menatap aneh.
bukan sebuah profesi. Tidak ada pilihan profesi “Tidak ada yang mau dengan saya.”
“Penulis” yang muncul dari mobil berperangkat “Jangan menjawab jika tidak ditanya,”
canggih itu. Berikut kutipan percakapan antara (Bradbury, 1954).
Mead dan mesin suara dalam mobil patroli. Dari percakapan di atas terbukti bahwa
“Tidak ada profesi,” desis suara dari peralatan dalam mobil pintar milik kepolisian
fonograf, dapat “membaca” absurditas Mead. Tokoh
“Apa yang Anda lakukan?” ini menjadi histeris ketika secara robotik ia
“Jalan-jalan,” kata Leonard Mead. diangkut ke dalam mobil tak berawak itu untuk
“Jalan-jalan!” dibawa ke psikiater. Menurut Beaumont (2015),
“Hanya jalan-jalan,” jawabnya enteng, ada unsur biografis dalam cepen ini: Bradbury
tetapi wajahnya terasa dingin. sendiri gentar pada mobil karena sewaktu
“Jalan-jalan, hanya jalan-jalan, jalan- remaja pernah melihat sebuah kecelakaan mobil
jalan?” yang mengerikan dan sulit dilupakan.
“Ya, Pak.” Di sini terjadi ketegangan antara mereka
“Jalan-jalan ke mana? Untuk apa?” yang gila teknologi (diwakili oleh pemerintah
“Jalan-jalan cari udara. Jalan-jalan untuk 2053) dan yang fobia terhadap teknologi seperti
lihat-lihat.” (Bradbury, 1954). Mead yang lebih nyaman berjalan santai di
Si pejalan kaki dianggap tidak memberikan malam hari daripada nongkrong di muka TV.
jawaban yang memuaskan. Di zaman teknologi Bradbury seakan mempertanyakan teknologi
maju, berjalan-jalan mencari angin di malam hari yang mengungguli kemampuan manusia tapi
dianggap eksentrik. Interogasi pun dilanjutkan miskin bela rasa. Tingkah laku warga negara
seperti terlihat pada kutipan berikut: diatur pemerintah lewat program; barang siapa
yang bertindak-tanduk tidak sesuai dengan

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program dianggap aneh, keliru, dan langsung
diciduk.
Bradbury meyakini bahwa fiksi sains
dapat berkisah tentang kemungkinan-
kemungkinan yang bisa terjadi di dunia nyata.
Fiksi ilmiah memprediksi bagaimana sains dan
teknologi membentuk manusia di masa depan
sekaligus memberi peringatan tentang dampak
yang mungkin timbul karenanya. Ramalan
Bradbury tentang keterasingan manusia dari
sesamanya karena sihir acara televisi pada tahun
2053 sudah terbukti lebih awal. Cerpen ini
mengajak pembaca melihat kembali kehadiran
gawai yang membuat hubungan antarmanusia
di zaman ini menjadi renggang, misalnya.
Bagi Bradbury, latar tempat digunakan
tidak hanya untuk mengidentifikasikan di mana
sebuah peristiwa terjadi. Latar tempat mendasari
ekspresi karakteristik evaluatif Bradbury
atas dunia modern, sikapnya terhadap sains,
teknologi terbaru, dan tanggung jawab manusia
atas semua peristiwa di bumi atau pun di luar
planet (Panasenko, 2018). Selain bersetuju
dengan Panasenko tentang pentingnya latar
tempat, penelitian ini menunjukkan bahwa latar
waktu juga tidak kalah penting. Latar waktu
menjadi salah satu bukti kemampuan prediktif
Bradbury dalam membaca perubahan zaman
yang terjadi terus-menerus. Bradbury terkenal
dengan pernyataannya bahwa ia menulis untuk
melarikan diri dari keputusasaan di dunia nyata
dan memasuki dunia harapan yang dibuat sesuai
dengan imajinasinya.
Teknologi yang imajinatif dan spektakuler
juga terlihat dalam cerpen distopia yang kedua,
“All Summer in a Day”. Margot yang berasal
dari planet Bumi mengikuti orang tuanya pindah
ke planet Venus melalui sebuah terowongan
canggih yang dibangun di bawah tanah. Hujan
turun setiap hari di planet Venus, sehingga
pengalaman Margot melihat matahari dianggap
tidak normal dan tidak bisa diterima. Gadis
malang ini dihukum karena keyakinannya.
Ketika tiba hari yang diperkirakan
hujan akan berhenti, teman-teman sekelasnya
mengunci Margot di dalam lemari. Hujan
Novita Dewi, Dilema Teknologi dan Kemelut ...
sungguh berhenti; matahari bersinar; dan anak-
anak Venus merayakan peristiwa kosmik yang
langka itu sembari berteriak riuh rendah, berlari
dan berkejaran, serta bermain sepuasnya hingga
mereka lupa sama sekali akan Margot. Ketika
hujan mulai turun lagi dan matahari menghilang,
mereka baru ingat akan seorang teman yang
terkunci. Cepat-cepat mereka membebaskan
Margot diikuti rasa iba dan penyesalan. Namun,
Margot harus menunggu selama tujuh tahun
untuk bisa menikmati matahari lagi.
Usia Margot dan anak-anak lain di sekolah
itu rata-rata sembilan tahun. Margot pindah
dari Bumi ke Venus lima tahun sebelumnya.
Oleh karena itu, Margot secara akurat dapat
mengingat rupa matahari saat bersinar di atas
Ohio, kota kelahirannya. Sebaliknya, kesempatan
melihat matahari setiap hari tidak dialami oleh
teman-temannya. Mereka terlalu muda untuk
mengingat seperti apa matahari ketika terakhir
kali menyinari mereka. Mereka hanya bisa
membayang-bayangkan kehangatan matahari,
sementara Margot dapat menggambarkannya.
Menurut Margot matahari itu bulat seperti mata
uang koin dan panas seperti api kompor. Anak-
anak lain tidak percaya. Mereka menuduhnya
berbohong dan rasa benci mereka tunjukkan
dengan cara melakukan perundungan atas
Margot. Inilah contoh kebenaran objektif
yang dikalahkan oleh emosi dan opini massa
(Lewandowsky et al., 2017).
Bradbury menulis “All Summer in a Day”
di masa perlombaan senjata dan peluncuran
pesawat ruang angkasa antara AS dan Uni
Soviet pada pertengahan abad ke-20. Cerpen ini
bercerita tentang sengitnya persaingan antara
kekuatan bumi dan planet lainnya. Meskipun
Margot tidak menang dalam “perlombaan” atau
adu kebenaran itu, teman-teman sekelasnya
pada akhirnya sadar. Mereka mengakui bahwa
Margot benar dan mereka salah. Cerpen ini
mengingatkan pembaca untuk merenungkan
kembali arti keadilan, empati, dan harga yang
harus dibayar ketika bersaing di era teknologi
tinggi dan saat kebenaran diterima secara
subyektif dan emosional.
61
Sawerigading, Vol. 26, No. 1, Juni 2020: 55—66
Sementara dapat disimpulkan bahwa
kedua cerpen distopia ini menampilkan tarik
ulur antara tokoh yang menolak (fobia) pada
teknologi dan yang sangat mencintai dan
mengagungkan teknologi. Melalui tokoh
teknofobis Mead dan teknofilis Margot
(atau tepatnya kedua orang tuanya yang
membawa bocah itu pindah ke planet lain),
Bradbury menawarkan ramalan tentang
risiko keterbelahan masyarakat yang berbeda
pandangan seperti yang dibahas selanjutnya
dalam penelitian ini.
Intoleransi dan Gegar Kepercayaan
Karena Bradbury konsisten dalam
berkarya, fiksi sains penulis yang wafat di
usia 91 tahun pada 5 Juni 2012 yang lalu ini
meninggalkan jejak-jejak dokumen politik
sepanjang zaman. Geliat politik perang dingin,
konflik antar etnis, dan intoleransi mewarnai
karya sastra Amerika pada era 1940-an dan
berlanjut hingga 1950-an. Sebelum 1940-an,
masalah prasangka antargolongan tidak begitu
terlihat; tetapi perang melawan Rezim Ketiga
meningkatkan kesadaran akan mahalnya harga
yang harus dibayar akibat permusuhan irasional
terhadap kaum minoritas. Kaum liberal Amerika
sampai pada pemahaman bahwa fanatisme ala
Nazi, syak wasangka, dan identitas sektarian
adalah hal yang tak terpisahkan dalam setiap
konflik lintas golongan, entah itu dialami
oleh orang Yahudi, orang Negro, atau kaum
homoseksual. Hal ini terbukti pada ekspresi
budaya sepanjang dua dekade itu. Konflik sosial,
persaingan ideologi politik, dan perpecahan
kerap dinarasikan dalam novel, drama, dan film
yang beredar pada masa itu (Whitfield, 2014).
Ray Bradbury menjadi salah satu
pengarang yang merekam ketegangan antar-
golongan. Akan tetapi, tema permusuhan
dan konflik digarap oleh Bradbury secara
metaforik-analogis, misalnya antara penghuni
planet Bumi dan planet di luarnya. Tidak jarang
penulis yang lebih nyaman menyandang gelar
penulis fantasi ketimbang penulis fiksi sains ini
bercerita tentang perang batin yang dialami oleh
tokoh-tokoh dalam ceritanya. Inilah mengapa
karya-karya Bradbury tak lekang dimakan
waktu; pembaca selalu menemukan relevansi
baru dalam berbagai aspek.
Berlatar cerita di planet Venus, konteks
“All Summer in a Day” adalah kelas menengah
Amerika tahun 1950-an yang kurang ramah
pada kaum imigran. Dalam cerpen ini,
kewarganegaraan hanya murni berlaku
bagi penduduk Venus, bukan untuk seorang
pendatang dari planet Bumi seperti Margot. Di
sini ciri masyarakat pascakebenaran menjadi
nyata, yakni percaya kepada kebenaran
emosional yang berpotensi memecah-belah
(Peters, 2017). Murid-murid sekolah di planet
Venus ini tidak bisa menghargai keberagaman.
Kutipan berikut menggambarkan situasi ini:
Margot adalah gadis yang sangat
lemah tampak seolah-olah dia tersesat
dalam hujan.Tahun dan hujan telah
menghanyutkan warna biru dari matanya
dan merah dari mulutnya dan kuning dari
rambutnya. Dia seperti sebuah foto yang
diambil dari album tua, luntur. Jika dia
bicara suaranya seperti hantu. Sekarang
dia berdiri menjauh, menatap hujan dan
dunia yang basah dan keras lewat kaca
mata tebalnya. (Bradbury,1953).
Sebagai pendatang, Margot tidak
dipercaya karena ia berbeda dengan yang
lainnya. Tak ada anak di kelas itu yang
mau bermain dengannya. Margot bahkan
digambarkan oleh teman temannya
seperti sebuah foto lawas yang memudar
warnanya. Menurut mereka, suara gadis
pucat itu pun terdengar “seperti hantu”
(Bradbury, 1953).
Selain Margot, cerpen ini menampilkan
seorang siswa bernama William yang berperan
sebagai antagonis. Rasa cemburu dan
ketidakmampuan William untuk memahami
Margot membuatnya bersikap dan berbicara
kasar pada siswi baru itu. William juga
mengajak anak-anak lain untuk memusuhi
Margot. Perwatakan William mewakili sifat
62
Sawerigading, Vol. 26, No. 1, Juni 2020:
manusia yang mendorong orang atau kerumunan
untuk menjadi kejam dan intoleran terhadap
siapa saja yang dipandang berbeda. Intoleransi
kadang ditujukan kepada mereka yang memiliki
kelebihan-kelebihan yang dapat membangkitkan
kecemburuan.
Sementara itu, anak-anak lain di kelas
Margot adalah pengikut William. Mereka
mendukung tindakan William dan tidak
mempertimbangkan perasaan Margot. Dengan
mengikuti William secara membabi buta, para
siswa di kelas pun tidak mempertimbangkan
dampak tindakan tersebut terhadap perasaan
mereka sendiri. Dalam konteks sekarang, tidaklah
berlebihan membandingkan anak-anak liar ini
dengan massa yang secara emosional memusuhi
individu atau kelompok lain yang dianggap
sebagai ancaman. Berikut kutipan peristiwa
ketika Margot menunjukkan pemahamannya
tentang matahari tetapi mendapat pertentangan
dari teman-teman sekelasnya.
Sepanjang hari kemarin mereka membaca
di kelas tentang matahari. Tentang
bentuknya yang seperti lemon, tentang
seberapa panasnya. Dan mereka telah
menulis cerita mini atau esai atau puisi
tentang matahari: Kurasa matahari
adalah bunga, yang mekar untuk satu
jam saja. (Bradbury, 1953).
Margot menulis dan membacakan sendiri
sebuah puisi pendek tentang sang matahari.
Suaranya tenang di ruang kelas sementara di
luar hujan turun dan tak seorang pun percaya
pada gadis kecil itu. Berikut sikap seorang
teman sekelasnya yang menolak kebenaran:
“Ah, bukan kamu yang menulis puisi anak Venus itu sebelumnya bersikap kasar pada
itu!” seorang anak laki-laki memprotes.
“Aku,” kata Margot. “Aku yang mereka dan akhirnya berempati kepadanya.
menulisnya.”
“William!” guru berteriak memperingat- terhadap Margot akan berbeda setelah peritiwa
kan. (Bradbury, 1953).
Tokoh Guru yang tidak disebutkan
namanya oleh Bradbury ini terlihat seperti
simbol belaka. Dia melakukan tugas gurunya,
menegur William karena bersikap kejam
Novita Dewi, Dilema Teknologi dan Kemelut ...
terhadap Margot, tetapi hanya dalam kapasitas
terbatas. Guru kelas ini tidak melihat atau
mengerti apa yang terjadi dengan anak-anak
didiknya. Dengan demikian, anak-anak Venus
telah bertindak sendiri meskipun tampaknya
ada otoritas.
Seperti telah dibahas di kesempatan
lain, Margot, bagaimanapun juga, bukanlah
seorang warga pendatang yang baik karena
keterasingannya di Venus (Dewi, 2019).
Dia tidak mau bermain-main bersama atau
menyanyikan lagu-lagu gembira di kelas.
Semua anak di Venus merindukan matahari,
tetapi Margot terisolasi oleh ingatannya yang
jelas tentang matahari. Agaknya, gadis kecil ini
sengaja memisahkan diri untuk menunjukkan
sejauh mana dia terpaku pada ingatan itu.
Margot memiliki hak istimewa kenangan yang
didambakan dan tidak dipunyai oleh anak-anak
lain. Teknologi yang dimanfaatkan oleh orang
tua Margot yang ilmuwan itu tidak membuat
kepindahan keluarga ke Venus membahagiakan
bagi sang anak. Hak eksklusif Margot
justru menimbulkan kecemburuan sehingga
mendorong anak-anak asli planet Venus
melakukan perundungan terhadapnya.
Di sini terlihat bahwa anak-anak pun
memiliki kecenderungan untuk menjadi
kejam dan kriminal. Mereka menyakiti dan
mengintimidasi Margot sebagai pihak yang
lemah. Pelajaran yang ditunjukkan dari cerpen
ini memang keras, tetapi peristiwa perundungan
atas Margot ini sekaligus membantu mengubah
cara pandang anak-anak. Boleh dikatakan
bahwa Bradbury mengajak pembaca melihat
transformasi pada diri siswa sekolah: Anak-
Margot tetapi kemudian menyesali kesalahan
Dapat dipastikan bahwa perlakuan mereka
perundungan itu. Di sinilah fiksi distopia
berfungsi sebagai peringatan.
Demikian pula perilaku intoleran
ditunjukkan dalam “The Pedestrian”. Tingkah
laku Leonard Mead dianggap aneh dan anti-
63
Sawerigading, Vol. 26, No. 1, Juni 2020: 55—66
sosial. Tidak lazim orang berjalan kaki tanpa
tujuan dalam masyarakat yang serba otomatis,
terprogram, dan miskin emosi pada tahun 2053.
Ketika polisi menanyakan apakah Mead punya
istri yang bisa memberikan alibi, jawaban
“Tidak” dari pria lajang itu tidak cocok dengan
sistem masyarakat yang sudah terprogramkan.
Dalam kondisi ini, Mead dianggap berperilaku
menyimpang dan secara otomatis harus dibawa
ke psikiater. Perbedaan tidak mendapatkan
tempat maupun toleransi.
Manusia yang hampa perasaan dan
miskin toleransi digambarkan dengan jelas
di akhir cerita. Pada malam hari, lampu di
setiap rumah redup dan penghuninya terpaku
menonton televisi, sementara rumah Mead saja
yang terang benderang. Ketika melewati satu-
satunya rumah yang bergelimangan cahaya
lampu, Mead berteriak, “Itu rumah saya!” tanpa
mendapat respon apa pun. Mobil terus melaju
membawa Mead yang ketakutan ke ahli jiwa.
Cerita ditutup dengan penggambaran suasana
hampa demikian:
Mobil bergerak pergi menuruni tepian
sungai yang lengang, meninggalkan jalan-
jalan yang lengang trotoar yang lengang,
dan tidak ada suara maupun benda
bergerak yang tersisa di malam November
yang dingin itu. (Bradbury,1954).
Baik Margot maupun Mead dikucilkan
dan diperlakukan dengan dingin oleh kelom-
pok mayoritas. Terbukti di sini bahwa kisah
pengucilan Margot maupun nasib yang
menimpa Mead dalam konteks masa kini tidak
jauh berbeda dengan penderitaan kaum imigran
dan minoritas di Amerika dan di negara-negara
lain. Mayoritas anak-anak di Venus iri hati pada
keunggulan gadis kecil dari planet Bumi. Rezim
serba otomatis 2053 tidak memberi toleransi
pada warga yang dianggap aneh karena tidak
beristri dan tidak punya TV di rumahnya. Oleh
karena itu, “All Summer in a Day” dan “The
Pedestrian” sama-sama memberi pesan tentang
jebakan teknologi yang melampaui manusia dan
miskinnya toleransi dalam masyarakat, karena
yang makin tumbuh subur justru kecurigaan dan
sikap saling tidak mempercayai antarsesama.
Meskipun Bradbury menulis kedua
cerpen pada tahun 1950-an, pesan-pesan yang
disampaikan tetap cocok untuk memaknai
kontestasi sosial-politik di era pascakebenaran.
Cerpen-cerpen ini membantu pembaca
melakukan refleksi atas pelbagai konflik dan
keterbelahan yang timbul akhir-akhir ini.
Peran media digital dan teknologi informasi
amat besar di masa krisis kepercayaan seperti
terbukti, misalnya, di Pilpres Amerika dan
Pilkada/Pilpres di Indonesia yang baru lalu,
termasuk silang-sengkarut dan dampak
pandemi Covid-19 yang membuat keterpisahan
makin terasa. Bradbury sedikit banyak sudah
meramalkan fenomena ini hampir seabad
sebelumnya.
PENUTUP
Dehumanisasi masyarakat terus melaju
dengan makin pesatnya penemuan di bidang
sains, teknologi, dan kecerdasan buatan di era
pascakebenaran. Sistem berbasis AI seharusnya
memungkinkan manusia mempermudah
kinerja, memberi kebebasan, dan menjadi
lebih manusiawi. Pada kenyataannya, manusia
makin dicerai-beraikan. Fiksi sains sudah
memprediksi dan menampilkan pandangan
dualitasnya terhadap teknologi dan pengaruhnya
terhadap kemanusiaan. Identitas, perilaku, dan
martabat manusia justru dipertanyakan di era
pascahumanisme.
Telah diulas di sini dua buah cerpen karya
Ray Bradbury berjudul “The Pedestrian” dan
“All Summer in a Day”. Keduanya membuktikan
bahwa teknologi telah memisahkan manusia.
Teknologi kadang-kadang menjadi musuh
yang menghalangi terjadinya perjumpaan dan
keterhubungan antarmanusia. Manusia semakin
terasing satu sama lain ketika teknologi
dijadikan sesembahan.
Telah ditunjukkan pula bahwa fiksi
distopia berfungsi memperingatkan manusia
tentang bahaya kegrandungan terhadap
64
Sawerigading, Vol. 26, No. 1, Juni 2020:
teknologi yang memiliki kekuasaan tak
terbatas. Manusia tidak seharusnya tergantung
pada atau bahkan ditunggangi oleh teknologi
tetapi memanfaatkannya dengan bijaksana.
Pada Agustus 2020 mendatang digelar
peringatan 100 tahun Ray Bradbury. Pesan yang
disampaikan lewat karya-karyanya barangkali
masih berlaku. Ketika manusia terbius oleh
kebatilannya, karya sastra kiranya memberi
harapan untuk menyadarkannya.
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 34

International Journal of Learning, Teaching and Educational Research

Vol. 18, No. 10, pp. 34-47, October 2019
https://doi.org/10.26803/ijlter.18.10.3

Using Short Fiction to Teach Business and

Environmental Ethics

Novita Dewi1
Sanata Dharma University
Yogyakarta, Indonesia

Fransiscus Asisi Joko Siswanto2

Sanata Dharma University
Yogyakarta, Indonesia

Francisca Reni Retno Anggraini3

Sanata Dharma University
Yogyakarta, Indonesia

Abstract. This study firstly explores Ecohumanism as the educational

paradigm in today’s world. Raising environmental awareness is
essential in studying economics to care for the sustainability of earth
resources. Using the content-analysis method, the first part of the study
looks at how several basic principles in business and environmental
ethics can be found in the world of fiction, in this case, a short story. The
second part applies quantitative-qualitative data to examine the
accounting students’ ability in showing ethical attitudes when facing
business problems that potentially cause ethical violations as
represented in the short story. From the questionnaire involving 118
accounting students in Indonesia and interviews with randomly selected
students, the analysis reveals that the students grasp the concepts of
integrity, respect for rules, respect for the environment, and
professionalism. This study contributes to the gap in the practical and
pedagogical field of using fictional case to teach business and
environmental ethics for students of economics.

Keywords: Ecohumanism; ethics; fiction; professionalism; sustainability.

1
Corresponding Author: Graduate Program in English Language Studies, Sanata
Dharma University. Email: novitadewi@usd.ac.id
2 Department of Economics, Sanata Dharma University. Email:

jokosiswanto59@yahoo.com
3 Department of Economics, Sanata Dharma University. Email:

francisca.anggraini@yahoo.com

©2019 The author and IJLTER.ORG. All rights reserved.

 35

1. Introduction
Depletion of the earth has accelerated the paradigm shift in education towards
sustainable pedagogy. Educational reform has begun to lead to better services
for people’s social and ecological well-being since the 1970s (Ball & Lai, 2006). By
the end of the twentieth century, UNESCO has advocated continuing education
for a sustainable future. It has persistently promoted the link between culture
and ecology. Nature or Green schools known as Education for Sustainable
Development in the West started to emerge to be followed later all over the
world (Hopkins & McKeown, 1999). The inclusion of Ecohumanism in the
curriculum system is urgent in ecologically design schools and institutions
worldwide (e.g. Hoecherl-Alden & Peterson, 2018; Kovaleva, Maslova, Kovalev,
Avetikovna, Samygin, Kaznacheeva, & Lyashenko, 2019; Von der Heidt &
Lamberton, 2011).

Michnowski uses the term Ecohumanism to mean partnership-based

collaboration for mutual assistance, all people (both rich and poor, from very
developed and underdeveloped countries), their offspring, and the natural
environment (Dewi, 2018, p. 169). Michnowski’s view of Ecohumanism is related
to the United Nations’ call for fair globalization, allowing productive and proper
employment for all to achieve sustainable development. A combination of two
transformations is therefore needed: humanistic and eco-developmental
(Michnowski, 2010). Ecohumanism is thus a relevant educational philosophy to
prepare students to participate in conserving a sustainable and better future.

It is now common to use the logic of sustainability in language and literature

teaching (e.g. Garrard, 2007; Wright & Wright, 2010; Dewi, 2018) alongside the
teaching of economics, management, and other interconnected disciplines
(Westerman & Westerman, 2009; Siundu & Wegesa, 2010; Schwarze, Peeples,
Schneider & Bsumek, 2014). Indeed, introducing literature to students of
different disciplines is not new. Reviewing several pedagogical studies on
teaching economics using English literature, Ruder (2010) recommends
economics teachers to use short stories to supplement the conventional teaching
methods in the economics classroom. He argues that interdisciplinary and
diverse reading materials facilitate learners in understanding basic economics
concepts, for instance business cycles, non-monetary benefits and costs, the
market economy, supply and demand, etc. Through reading literature, one can
learn about concepts of loan and interests (Kish-Goodling, 1998). Other basic
principles such as opportunity cost, incentives, game theory, etc. become more
interesting when introduced via literature, popular culture (Luccasen & Thomas,
2010), and film (Schwarze, et al., 2014).

Given that any business today must be responsible for the environment and
stakeholders, teaching business and environmental ethics is vital with which
reading works of literature can be a choice. The objective of this study is,
therefore, twofold. First, it aims to identify business and environmental ethics to
infer from one sample short story with sustainable themes. Secondly, it seeks to
find out what values in business and environmental ethics that the students of
accounting participating in this research can learn from reading the given story.
This study aims to fill in the gap in blended learning approach in economics

©2019 The author and IJLTER.ORG. All rights reserved.

 36

class by way of, for instance, games, simulation, movies, and case studies (Blank,
1985; Franco, 2017; Poon, 2013; Macy& Terry, 2008) by conducting a research on
teaching economics students using a piece of literature.

2. Literature Review
The article starts with a review of Ecohumanism as a learning paradigm to apply
across disciplines. Just as language and literature teaching needs to include
insights in sustainable business ethics, so do students of economics today have
to prepare themselves to become future ecopreneurs. This section, therefore, is to
go through the basic principles in business ethics and environmental ethics that
economic students should know.

2.1 Business and Environmental Ethics

Environmental ethics is a decision all parties should strive to involve the
community, business people, and policymakers towards sustainable living.
People can accomplish ecological ethics by increasing ecological awareness,
skills, and attitudes. It is essential to look for innovative strategies to make
people think about environmentally friendly directions by instituting
environmental ethics (Barau, Stringer & Adamu, 2016). The decline of ecological
ethics and local wisdom in Africa, for example, are caused by colonization,
globalization, and urbanization that have all damaged indigenous knowledge
systems and institutions. Citing the statements of earlier studies (e.g. Gerber,
Veuthey & Martínez-Alier, 2009), Barau et al. (2016) concur that forest
exploitation happens because African communities regard forests as a source of
power, wealth, health, sanctity, and security.

At the conceptual level, Sonny Keraf via Agoes & Ardana (2014) mention five
principles of business ethics, i.e. autonomy, honesty, justice, mutual benefit, and
moral integrity. These principles are in line with the Caux Round Table’s seven
principles of business ethics, namely (1) business responsibility from
shareholders to stakeholders, (2) economic impacts of social business towards
innovation, justice, and the world community, (3) responsible business behavior
from its tacit law to a spirit of mutual trust, (4) respect for rules, (5) support for
multilateral trade, (6) respect for environment, and (7) avoidance of unethical
operations (Young, 2003, pp. 77-80).

Environmental ethics in business practice, however, is easier said than done.

Theory of Planned Behavior (TPB) is often used to test individual ethical
behaviour, as has been investigated by, for instance, Anggraini and Siswanto
(2016) and Winrow (2016). The results of both studies indicate that ethical action
occurs consciously, and the individual involved knows about the consequences
of the performed actions. A person with confident moral attitude has the belief
that the approach is right. Thus, having the opportunity and ability to carry it
out, the person will perform moral actions. Seen through TPB, the more one has
an intention to take action, the higher the response will be accepted. The
intention is related to motivational factors that indicate how much a person is
willing to try and how much effort the person seeks to take action (Buchan,
2005). It is easy for people with such intention to help ensure transformations to

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 37

more sustainable and ethical societies around the world. Here, the most
preferred individual is that of the business community because s/he directly
conducts environmentally linked business activities when using natural
resources in the production chain. Developing ethics of care initiated by
individuals is at the core of transformation towards sustainability. The business
of any kinds must be responsible for the environment and stakeholders alike.
Principles of business ethics and TPB` will be used as theoretical concepts in this
present study. Efforts should, therefore, be made in introducing ethically
sustainable business by providing enlightenment towards the envisioned
transformation or what Pope Francis, quoting Saint John Paul II, calls “ecological
conversion” (Francis, 2005, p. 5).

This study is to use the principles in business and environmental ethics and
ethical behaviour theory above to interpret the short story chosen, to see if it can
supplement the reading materials in the economics class. The bulk of research in
sustainable business education often applies case study research designs and
methods (e.g. Gusc & van Veen-Dirks, 2017; Stubbs & Cocklin, 2008; Winn,
Pinkse, & Illge, 2012). Thus, the use of literary works as representation of real
business issues is hard to find. This present study is, therefore, a cross-over of
literature and social studies using Ecohumanism as the shared pedagogical
paradigm. The belief that sustainable entrepreneurship must embrace
environmental ethics is resonant with the virtue in literary studies, i.e.
promoting social transformation.

3. Method
This two-part study used firstly, qualitative content analysis methodology to
interpret a short story with environmental topics to see how the story is suitable
to teach business and ecological ethics to economics students. Diverse principles
in businesses and environmental ethics (e.g. Barau et al., 2016; Francis, 2005;
Agoes & Ardana, 2014), as well as TPB (Buchan, 2005; Anggraini & Siswanto,
2016) become the bases to interpret the short stories. In order to interpret and
contextualize the texts, this study applied library research techniques that
change imagination into insight (George, 2008).

Secondly, this research also combined quantitative and qualitative data to attest
the interpretative findings in Part One of the study. In conducting the second
part, this study used a scenario-based survey containing a particular case; and
the respondents were requested to give opinions about the situation. The
research instruments include Juan A. A. Sedillo’s “Gentleman of Rio en Medio”
taken as a case scenario, questionnaires, and interviews. The participants were
118 students of the Accounting Study Program of Sanata Dharma University,
Indonesia, enrolling in “Business and Profession Ethics” class.

First of all, principal components analysis (PCA) was previously conducted to

map out the constructs used in the research instrument. The constructs include
principles in sustainable business ethics and interconnected themes procured
from the short story. The 20 questionnaire statements were composed based on
the constructs. Cronbach’s alpha (CA) was later used to validate the data

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 38

obtained from the questionnaires. Next, the students were assigned to read the
short story and complete the survey related to the actions and attitudes of both
the buyer and the seller in doing business.

As for the qualitative data, this research randomly selected 12 (twelve) students
for in-depth interviews based on the selection method proposed by Kuper,
Lingard, & Levinson (2008). The use of the interview to validate the quantitative
data is common for research in business ethics to know better the respondents’
attitude toward the object studied (e.g. Latan, et al., 2018). For clarity sake, the
Indonesian version of the story was available; and questionnaires, as well as
interview sessions were in Indonesian. Their critical ideas in understanding the
fictional case were transcribed to compare with the quantitative data. In this
way, the interviews validate the research’s trustworthiness.

4. Findings and Discussion

To begin with, précis of the short story is necessary. Don Anselmo has made a
deal via a real estate agent to sell his house and land in New Mexico to an
American family. Having observed that the property is worth more than the
price agreed upon, the buyer offers more money. Still, Don Anselmo refuses the
offer for this elderly gentleman is happy with the initial deal. The Americans
who eventually live there, however, are not satisfied because village children
keep coming to the land to play in the orchards. Defending the children, Don
Anselmo claims that the fruit trees belong to the people of the village who are
mostly his relatives for whom they planted the trees. The Americans are
astonished to hear his indisputable reasoning. However, they later buy the trees
one by one from Don Anselmo’s descendants, most probably to the
disappointment of the old gentleman. What follows is a brief analysis of the
story’s highlights and issues to put forward that correspond with business and
environmental ethics.

4.1 Sustainability
Don Anselmo is aware of his environment. When the story opens, the
environmental theme is evident through the description of Don Anselmo’s
country estate in the valley of Rio en Medio, his ancestral home for centuries:
“His house was small and wretched, but quaint. The little creek ran through his
land. His orchard was gnarled and beautiful” (Sedillo, 1980, p. 55). The culture
of Don Anselmo’s community in New Mexico at that time highly respects the
environment. Acting independently, Don Anselmo planted a tree each time a
child was born to hand down. Here, the gentleman is resolute in believing that
the fruit trees belong to his large families. To quote at length, his reasoning:

“I am the oldest man in the village. Almost everyone there is my

relative and all the children of Rio en Medio are my sobrinos and
nietos, my descendants. Every time a child has been born in Rio en
Medio since I took possession of that house from my mother, I have
planted a tree for that child. The tress in that orchard are not mine,
Senor, they belong to the children of the village. Every person in Rio en
Medio born since the railroad came to Santa Fe owns a tree in that

©2019 The author and IJLTER.ORG. All rights reserved.

 39

orchard. I did not sell the trees because I could not. They are not mine.”
(Sedillo, 1980, p. 56).

Don Anselmo’s intention and behavioural control to preserve the environment

is commendable in the light of Theory of Planned Behavior (Anggraini &
Siswanto, 2016; Barau et al. , 2016) to which the American buyer will unlikely
emulate. It is not evident in the story that the American family will let the trees
grow once they bought them.

4.2. Honesty
The American and Don Anselmo do the transaction honestly. According to the
previous agreement, the American buyer will pay twelve hundred dollars for
the property of Don Anselmo. Later discovery from the surveyor shows that
much more land than eight acres is involved. The buyer is thence ready to pay
for the additional area, almost twice as much. Declining the offer and settles for
the original amount, Don Anselmo says:

“I know these Americans are good people, and that is why I have agreed
to sell to them. But I do not care to be insulted. I have agreed to sell my
house and land for twelve hundred dollars and101 that is the price.”
(Sedillo, 1980, p. 56)

The American is honest about the exact measure and worth of the land, while
Don Anselmo is, likewise, honourable.

4.3 Business Competence

Another aspect of the story useful for economics students to learn is business
competence. The term “competence” is defined as “the capacity of a person to
understand a situation and to act reasonably” (competence.
BusinessDictionary.com. Retrieved October 17, 2019, from
BusinessDictionary.com website:
http://www.businessdictionary.com/definition/competence.html).

The American buyer uses competent, mature considerations in business. The

property agent says this to Don Anselmo: “[W]hen one signs a deed and sells
real property one sells also everything that grows on the land, and those trees,
every one of them, are on the land and inside the boundaries of what you
sold.”(Sedillo, 1980, p. 56). Feeling deprived of their own space and privacy, the
American family buys the ownership of the trees the descendant of Don
Anselmo.

Conversely, the seller ignores business considerations. Since competence also

indicates sufficiency of skill and knowledge to enable someone to re (act)
appropriately in any given situation, it is the knowledge of business law that
Don Anselmo barely owns.

4.4 Moral Integrity

Problem occurs because the buyer seeks privacy, while Don Anselmo allows the
village children to enter the property, believing that they have the rights in so
doing. Nonetheless, both the buyer and the seller stick to the agreement, given

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 40

their moral integrity. Here, the concepts of ethical integrity come from the
Aristotelian, humanistic qualities in competing in the world of business, i.e.
partnership characterized by sound judgments in pursuit of excellence and
cooperation within the society (Solomon, 1992). This kind of business depends
on trust, honesty, fairness, and compassion.

From the story, the students can learn that the customary law may be
incompatible with the formal proposal. However, to respect the customary law,
the buyer does not solve the tree problems by himself but to have it discussed
first with the seller’s children.

5. Using Short Story for Sustainability

This second part of the study examines how Juan A. A. Sedillo’s short story
“Gentleman of Rio en Medio” can be used to teach Business and Environmental
Ethics to students of the Accounting Department. Twenty questionnaire
statements are constructed based on the themes found in the short story as well
as essential perspectives in the education of business ethics and environmental
ethics. The accounts are made to capture the action and moral choice made by
both the buyer and the seller to gauge the students’ comprehension of ethics in
business and environmental conservation.

This research uses ordinal Likert scale-type question and answer style. There
were 118 data gathered from 127 students. Hence, the response rate is quite
high, i.e. 92.91%. In the survey, the students were requested to rate 20
questionnaire statements on 5-point-scale ranging from “Strongly Agree” scored
5, “Agree” scored 4, “Neutral “scored 3, “Disagree” scored 2, and “Strongly
Disagree” scored 1. The “Neutral” option was made inaccessible to prevent
students from declining to vote. The participants mostly identified 8 topmost
statements out of the 20 questionnaire statements that match up with business
and environmental ethics. These data analysis results were organized into four
focus categories, i.e. four principles in business ethics that include Building
Trust, Respect for Rules, Respect for Environment, and Professionalism. Figure
1 below shows the distribution of the buyer’s and seller’s strength of these four
ethical principles.

Comparative Rating of Buyer's and Seller's Level of

Business and Environmental Ethics
100
80
60
40
20
0

Buyer Seller

Figure 1: Comparative Level of Business & Environmental Ethics

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 41

The following table presents the questionnaire items that correspond with the
four principles in business and environmental ethics emphasized in this present
study.

Table 1: Questionnaire Statements and Corresponding Ethical Principles

No. Questionnaire Statements Principle

1 The Buyer has high integrity as Building Trust
shown by his willingness to pay
according to the actual size of the
land.
2 The Seller has high integrity by Building Trust
refusing to receive more money than
the previously agreed.
3 The Buyer solves the orchards Respect for Rules and
entitlement issue carefully by Conventions
approaching the Seller’s family.
4 The Seller leaves the orchards Respect for Rules and
ownership dispute with his Conventions
descendants to settle.
5 The Buyer will damage the Respect for
environment by chopping down the Environment
fruit trees for commercial business
interest.
6 The Seller hardly knows that the Respect for
environment will be damaged after Environment
he sells the property for sufficient
business interest.
7 The Buyer solves the trees Professionalism
entitlement problem professionally
via customary and formal laws.
8 The Seller shows professionalism Professionalism
throughout the transaction process.

Having analyzed the quantitative data, the researchers interviewed the 12

students purposefully selected to validate the obtained data. The method of
selection is that of Kuper, Lingard & Levinson, W. (2008), that is, the
interviewees are seen as having good knowledge and can sufficiently clarify the
information given via survey method. The following is the deployment of the
buyer’s and the seller’s rating based on respective category supported by
relevant statements made during the interviews. The average score emerges in
the following four categories: 1-25 shallow, 26-50 low, 51-75 high, and 76-100
very high. The maximum rating is 100.

5.2 Respect for Rules and Conventions

Table 3 compares the students’ perception of the respect for rules and
conventions shown individually by the buyer and the seller of the property. The
buyer’s and the seller’s compliance to regulations is rated, respectively, 75 and
74 by 118 respondents. Thus, both parties show high respect for regulations
since their scores are within the 51-75 range.

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Table 3: Rate of Respect for Rules and Conventions

No Questionnaire Statement Principle Average

Score
3 The Buyer solves the orchards Respect for 75
entitlement issue carefully by Rules &
approaching the seller’s family. Conventions
4 The Seller leaves the orchards Respect for 74
ownership dispute with his Rules &
descendants to settle. Conventions

Here, according to the survey, most students believed that Don Anselmo gives
respect for conventional rules concerning family treasure, and he leaves the
matter to his descendants to settle. Further, during the interview, one student
passed judgment on the seller saying that although law-abiding, Don Anselmo is
incompetent in his business dealings. Don Anselmo is prudent when treating
anything that grows on what used to be his land. He obeys customary law, but
because of the business law, he is not sensible. Meanwhile, the buyer receives a
slightly lower rate in terms of respect for rules. When pursued further during
the interview, nearly all students pointed out the buyer’s acceptance of the
seller’s adherence to customary law. Instead of violating the traditional
convention openly, he later makes another business negotiation with Don
Anselmo’s descendants, hence opting for formal rules.

5. 3 Respect for Environment

Table 4 presents the students’ rating of the buyer’s and the seller’s level of care
for the environment. The results of the environmental preservation assessment
show that the average score is 73 for the buyer and 60 for the seller. Both are still
ranked high, given the score range of 51-75. Compared to the buyer, the sellers
pay less attention to environmental preservation because the seller has given up
his ownership rights.

Table 4: Rate of Respect for Environment

No. Questionnaire Statements Principle Average

Score
5 The Buyer will damage the Respect for 73
environment by chopping down Environment
the fruit trees for beneficial
business interest.

6 The Seller hardly knows that the Respect for 60

environment will be damaged after Environment
he sells the property for sufficient
business interest.

The survey, however, shows discrepancy with statements made during the
interview. On being asked about the American buyer’s environmental ethics,
most students disapproved his business attitude. One student had this to say:

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 43

“In my opinion, the enjoyment of business profit is only a pseudo

pleasure that will be felt by only a handful of people. In the meantime,
harmony among people and other living things are eternal. Therefore, let
us think more about the future of our earth, leaving aside the selfishness
and superficial pleasure”.

It is clear here that the student was able to grasp the importance of ecological
conservation. Other interviewees concurred that the buyer wants to avoid
conflict at the early stage. But later on, the American family buys the trees from
Don Anselmo’s offspring, believing that replacing the trees with certain
payments is acceptable because the land now belongs to the Americans.

Meanwhile, to validate the lower rating of the seller’s environmental awareness,

the interviews generally reveal that Don Anselmo is blamable for not explaining
how much the orchards mean to him. To infer, the younger generations of the
Mexican-American family in the story hardly know the possible destruction of
the environment. We later know that the Americans finally buy the tree from his
descendants. During the interview, one student opined that once the fruit trees
are legally purchased one by one, the younger Anselmos may have nothing left.
Here we see that the short story allows students to use their critical thinking in
solving ethical problems. Literary works like short stories or even movies in
economics class “present an intriguing vehicle for engaging students and
presenting the ethical dilemmas with the necessary depth that the students need
without being preachy” (Macy& Terry, 2008, p. 48).

5.4. Professionalism
As shown in Table 5, falling within the score range of 51-75, the survey result of
professionalism assessments is considered high. The seller is assessed less
professional because he is not a businessman. As shown in Table 6, the rating
disparity is quite significant. The buyer’s professionalism is rated 74, while the
seller is rated 60.

Table 5: Rate of Professionalism

No Questionnaire Statements Principle Average

Score
7 The Buyer solves the trees Professionalism 74
entitlement problem professionally
via customary and formal laws.
8 The Seller shows professionalism Professionalism 60
throughout the transaction process.

The interviews reveal that honesty is not always in harmony with

professionalism. “If he were professional, he’d better not sell but save the land
for his descendants”, one student remarked. Don Anselmo is honest, but he is
naïve and not entirely professional in the land transaction.

Conversely, the students perceived that the buyer’s attempt to integrate

customary and business laws is acceptable. Most respondents thus affirmed the

©2019 The author and IJLTER.ORG. All rights reserved.

 44

buyer’s professionalism. Appreciating the agreement earlier made with the

elderly gentleman, the buyer receives a higher rate of professionalism. The
students, in general, learned about professionalism and the often conflicting
ideas between customary laws and formal laws. Analysis on the qualitative data
further shows that the students realized that both law types exist for Bonum
commune to treat with discernment.

With the above findings, it is safe to reiterate that literary texts can function as
supplementary teaching materials for non-literature students. The result
confirms that literature often offers comparably, reliable accounts of business
cases to learn from (Ruder, 2010). The accounting students under investigation
can appreciate ethics in a societal sense.

In sum, using Juan A. A. Sedillo’s “Gentleman of Rio en Medio” as an imaginary

business case in “Business Ethics and Profession” class, this study has further
proven that the short story helps the accounting students to imagine the
dilemma in a property transaction. Both the buyer and the seller insist on their
principles in doing business ethically. This story also helps students to
appreciate customary law vis-à-vis business law, the pursuit of profit versus
natural preservation, and business incompetence against professionalism. They
can treat the given story as a real oscillation in today’s business.

6. Conclusion
This study has shown that Ecohumanism is appropriate to apply as a
philosophical basis in teaching principles of business and environmental ethics.
Deliberate acts of respect and self-control are necessary for business people
because only through this ethical behaviour can sustainable business uphold the
co-existence of human community members and the non-human ones. Using the
Theory of Planned Behavior, it becomes clear that ethical consideration is a
teachable habit, and that literary works can help sharpen people’s
environmental awareness. This study has also shown that short fiction with the
ecological theme is usable for research beyond literary fields. Such creative arts
as short stories heighten the students’ level of imagination. Stories allow them to
understand such concepts as sustainability, honesty, business competence,
moral integrity, and many more. Therefore, the discussed short story provides a
pedagogical tool to teach students basic concepts in professional and
environmental ethics in the business worlds. Finally, by reflecting on the
teaching practice discussed, this study benefits the students through its different
exposures of business ethics and ecological shrewdness for their future
references when facing similar business situations. This study’s contribution to
interdisciplinary research, however, is limited to the use of American Literature
to teach business ethics for accounting students. More works need to be done to
uncover the wealth of World Literature with environmental themes to enrich
research that integrates sustainability into business education.

©2019 The author and IJLTER.ORG. All rights reserved.

 45

Acknowledgements
We thank all reviewers for their enlightening comments and suggestions. We
also express our gratitude to Sanata Dharma University’s Research and
Community Outreach for supports given to us. This article is resulted from a
more significant project “Environmental Ethics for Small and Medium Business
People: Green Business Leadership Modeling” funded by DP2M DIKTI through
the 2019 Higher Education Decentralization Research Scheme. Our appreciation
also goes to students of the Accounting Department, Faculty of Economics, SDU,
for their willingness to become our research participants. We truly acknowledge
the support of all those mentioned, but any errors or flaws in this article are
solely our own.

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 Novita Dewi/ Jurnal Arbitrer - Vol. 7 No. 1 (2020)

Online version available in : http://arbitrer.fib.unand.ac.id

JURNAL ARBITRER
| 2339-1162 (Print) | 2550-1011 (Online) |

Article

Of Landscapes and Animals: An Ecosophical Analysis of

Pagu Folktales
Novita Dewi1, Dalan Perangin-Angin2

Graduate Program in English Language Studies, Sanata Dharma University, Yogyakarta, Indonesia
1

English Letters Department, Sanata Dharma University, Yogyakarta, Indonesia

2

Submi ion Track A B S T R A C T

ss
Recieved: February 27, 2020
Final Revision: March 24, 2020
Available Online: April 26, 2020
Keyword
Landscapes, animals, Pagu, Ecosophy
Correspondence
Phone: +62-274-513301
E-mail: novitadewi@usd.ac.id
Spoken by a few members of the Pagu ethnic group in North Halmahera
province, Pagu is one among endangered languages in Indonesia worth
saving from extinction (Perangin-Angin, 2018). This study examines the
preservation of Pagu by caring for the literary wealth in the language,
i.e., folktales. Using Ecosophy as a theoretical trajectory, the analysis
of the five Pagu folktales studied show that (1) Two creation fables are
anthropocentric because the intention is to teach and impart values to
people; (2) The other two are morality tales calling for people’s care for
and attention to the environment and all the ecosystems which have so far
supported people’s life. This study concludes that not only do traditional
tales enhance language research and character education, they also deliver
transformative power to call for an ethic of care – caring for the language
and caring for the environment. Thus, the maintenance of the local culture,
such as folktales, complements the language preservation efforts.

I. INTRODUCTION than the print edition by providing users with

Since the 1980s, UNESCO has begun to emphasize
the importance of language diversity as an
important element of the world culture. Language
extinction has become a concern of the world
community. In the early 1990s, Stephen Wurm,
a member of the Intangible Cultural Heritage
Section, launched a program called “Red Book of
Languages in Danger of Disappearing”. Next, on
the 31st UNESCO General Conference in 2001,
the Universal Declaration of Cultural Diversity
was established together with its action plan. The
declaration stipulates that each government must
respect linguistic diversity by paying attention to its
mother tongue at all levels of education (Rachman,
2006, pp. 354–355). Only in February 2009 did
UNESCO launch the online edition of Atlas of
Endangered Languages, which covers languages
all over the world, contains more information
continually interactive feedback or updates online.
The language death phenomenon is a reality across
the globe with which saving the local/minority
languages is deemed necessary (Renkó-Michelsén,
2013; Ridanpää, 2018)
If a language is on the brink of extinction, efforts
must be made to preserve and document it, although
the language has limited functions, for example, as
a sacred language used in rituals (Lauder, 2011,
2018). Over time, hundreds of languages with their
local culture will be endangered if there is no effort,
in various ways, to care for and preserve it (Sunarto,
Mukarto, Bismoko, & Dewi, 2018). In addition,
local languages and cultures also contain a variety
of local wisdom and. Most indigenous people who
live close to the forest, for instance, have their
wisdom in terms of preserving the forest, herbal
medicines, farming methods, natural coloring,

DOI: https://doi.org/10.25077/ar.7.1.71-80.2020 Under Liscense of Creative Commons Attributioni-NonCommercial 4.0 International.

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 Novita Dewi/ Jurnal Arbitrer - Vol. 7 No. 1 (2020)

and many more. As shown by Almos, Ladyanna,

& Pramono (2018), the gradual destruction of the
ecosystem also affects the loss of species-related
lexicons. Similarly, studies on the ecolinguistic
approach to local culinary have contributed not
only to the appreciation of the local cuisine but also
maintenance of the lexicons used (Widayati, 2019).
Thus, by learning and preserving the local wisdom
and ecological knowledge, languages in danger of
extinction are automatically preserved.
In the Indonesian context, the maintenance of
regional languages is a major political concern of
the government, as stated in Article 32 of the 1945
Constitution, which reads, “The state respects and
maintains regional languages as part of national
culture”. Law No. 20 of 2003 concerning the
national education system also mandates the use
of regional languages, as stated in Article 33, Fig. 1. Map of Halmahera; Pagu region is shown in the
which reads, “Regional languages can be used square
as a language of instruction at the beginning of This language is spoken by the Pagu people,
education”. Local governments, likewise, should which is one of the nine ethnic groups in the North
develop, foster, and protect their respective regional
Halmahera Regency, which amounts to around
languages and literature. The policy is ascribed by 5,200 people. The Pagu tribe lives in 13 villages
Article 42, Law No. 24 of 2009, concerning the that spread over 5 sub-districts with different
National Flag, Language, and National Anthem, populations, tribes, and languages. The scattered
which reads thus “The regional government is settlement, on the one hand, is a blending factor
obliged to develop, foster and protect regional of culture and language, which also means the
languages and literature”. The law requires every unifying force. On the contrary, this varied aspect
citizen to respect cultural and linguistic diversity is a weakening factor of language and cultural
by way of maintaining regional languages and resilience. Communication among speakers of
literature throughout the Republic of Indonesia. different languages in remote villages is not easy.
Thus, the government should respect and preserve
​​
They find it easier to use the Ternate dialect, Malay
regional culture, language, and literature. as a lingua franca, or Indonesian to communicate
Although the preservation of regional languages with residents in neighboring villages with diverse
has a strong legal basis, there are still many local tribes and mother tongues.
languages that have not been protected from As a member of the mainland sub-group of North
extinction. A language can become extinct because Halmaheran languages, Pagu belongs to one family
its speakers diminish, steadily lose its speakers, with Galela, Tobelo, Modole, Tabaru, Loloda, and
and eventually, the language disappears. As an Sahu (D. Perangin-Angin, 2020, p. 4). According
important cultural element, language is directly to (Voorhoeve, 1988, p. 19), the other branch of this
related to aspects of human cognition, so that it sub-group includes Ternate and Tidore languages
plays a major role in every movement and process spoken by people from two smaller islands to the
of cultural development and humanity at the same west of Halmahera.
time.
The Pagu language is endangered due to the lack
One of the endangered languages in Indonesia is of speakers. Several factors causing its extinction
the Pagu language in North Halmahera (Hisyam, include (1) The government of the Republic of
M., D. Purwoko, Usman, 2012). Indonesia requires the use of Indonesian as the
national language; (2) The presence of multinational
companies invites outside communities to settle

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and communicate in non-local languages; (3) As argued by Stibbe (2015), we are now crammed
Pagu language does not have authority; (4) The with various narratives called “Story-we-live-by”
Indonesian government regulation on the Pagu or a story that passes through the minds of many
language taught as local content in schools hardly cross-cultural individuals who are unwittingly
operate; and (5) Given that the society has little impartial on the environment. For example, if
awareness of the loss of language, the annihilation sale increases during holiday seasons, it (trading)
of culture and knowledge of the ancestors lies is considered good. Conversely, if the sale goes
ahead (Hisyam, M., Dwi Purwoko, Usman, & down, it is said that the economy is sluggish. In
Dalan Perangin-Angin, 2012). fact, from ecological perspectives, it might be
better if people spend time with friends and family
With the possible extinction of Pagu in mind, it is
at home or explore the beauty of nature, rather than
important to hold it back. Multamia Lauder uses the
spending money on culinary tours or unnecessarily
term “empowerment” to give understanding to the
giving away gifts. This kind of narrative is thus in
wider community of the importance of language
favor of people, not the planet (nature). The tasks
retention efforts as one of the ancestral heritages
of Ecolinguistics thus include exploring linguistic
(Lauder, 2011, p. 11). This ancestral heritage also
phenomena found in narratives about humans
seals a substantial identity as traditional proprietor
and the surrounding environment with an eco-
the natural resources where they live for a
perspective, namely a commitment to care for the
generation. Like Lauder, “language maintenance,”
environment for the integrity of creation (Stibbe,
according to Leanne Hinton, is used to designate
2015).
an effort to encourage and strengthen the language
that is still used by young speakers but has slowly This present study will discuss the preservation
begun to show its decline (Hinton, 2011, p. 19). In of the Pagu language by caring for the literary
its development up to now, the Pagu language has wealth in the language to save it from extinction.
declined in use due to the language environment In addition to the practicality of folktales to teach
(language ecology), which lacks support for its language and character education, traditional tales
vitality, social change, and other negative factors. often deliver transformative power to call for an
ethic of care – caring for culture (language) and
This present study would argue that folktales
caring for the environment. As one literary genre,
told in Pagu are worth preserving to prevent the
selected folktales in Pagu will be examined in this
language from impending disappearance. In
study with an Ecosophy approach.
folktales, truth values (morality) are shown, and
traditional views are usually passed down across
generations. The truth is that folktales often serve II. METHOD
as moral, traditional teachers with local insights that
must be defended in an increasingly materialistic This descriptive-qualitative study utilizes data
international community. sources from the existing research on Pagu. The
project in question was “Saving endangered
Indeed, population growth and rapid progress in languages in eastern Indonesia,” whereby one of
technology and industry are among the threats to the present writers was the member (Hisyam, M.,
ecological balance people face today. Arne Naess Dwi Purwoko, Usman, & Dalan Perangin-Angin,
proposed ecological wisdom to define a personal 2012). The primary data consists of five folktales
way of life to guide people’s conduct and attitude obtained from Pagu native speakers. The secondary
toward nature. Ecosophy calls for consciousness data include scientific journal articles, books, and
in maintaining equal and sustainable relationships various news that are relevant to this research.
between people and nature (Naess, 2009).
The research procedure is as follows. First, the
The theoretical trajectory used in this study is, narratives were collected from two speakers of
therefore, Ecolinguistics, i.e., an interdisciplinary Pagu, i.e., Keliopas Badiri, 53, from Wangeotak
study that connects linguistics and ecology to village and Samuel Woyo, 50, from Gayok village.
examine the interdependence of language and Both sources are the Pagu traditional leaders
interpretation of the environment in which we live. from their respective villages. Secondly, the

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Table 1. Type and number of natural landscapes in the five folktales

No Title Landscape Total %

1 The Fish and the Rat seaport (1), water (13), mainland (4), tree (3) 21 15
2 The Half-bodied Man grass (4), palm tree (3), paddy (4) 11 10
3 The Stork and the Dog river (2), mountain (2), forest (4) tree (14) 18 33
4 Fated to Death by a Crocodile tree (12), forest (14) 26 23
5 Tofafen and Tofamia water (2), mainland (2), banana (5), plant (8) 17 18

narration was recorded with a video by Dalan M. (1) genakadau ma naoko nena

Perangin-Angin in the Project for Documentation after.that rnl fish this

i-tagi-ou doka o
of the Pagu Language and Culture by PMB-LIPI.

3NH.go.certain sewards nrnl
Marlina Pinky Lopa and Yusak Ngato transcribed

babalen-ika, yaika de
the recording, which was then transcribed into the

port-DAS 3NH-DAS and

ELAN program into the Local Malay language. ma akele yo-si-onoonokoka de

rnlwater 3PL-CAUSE-take.water and ‘then he
Thirdly, the Simple Concordance Program was

gets there, the fish goes to the seaport where people
used to look for some specific words used in the usually get water.’
folktales to analyze. Finally, the collected data
(2) ma igono ma pidas-oka
were grouped and interpreted using Ecological

rnl coconut rnl inside-there
Philosophy (Ecosophy) as an approach.

daku ma lewang-oka

The folktales fall into two different categories, downward rnl coconut.peeler-there
de i-ma-songodak-ika-u.
namely, fables and morality tales. In light of and 3NH-REFL-fill-DAS-certain
Ecolinguistics’ task of probing how language ‘the rat jumps into coconut whole through coconut
interaction upholds the co-existence of humans, peeler.
other species, and their physical environment, the (3) Samangau nage nanga-soulu
five folktales will be analyzed. k.o.tree that 1PL.EX-medicine
jaga wa-aye ngone
often 1PL-take we
III. RESULT AND DISCUSSION ‘Samangau is tree we often take for medicine.’

Natural Landscapes: Friend and Foe (4) O balubalusu yo-singasu

nrnl
elders 3PL-let.know
The distribution of the type and number of landscape o gota gena moimoini ka
(land and water) is presented in Table 1. The nrnl tree that all just
presence of the distinctive features of the landscape ma ena gena i-kuasa.
rnl exist that 3NH-power
is taken into account, i.e., mainland, mountain, sea,
‘Old men say that this tree is among all trees that indeed
seaport, beach, river, creek, lake, etc. It is worth has power.’
mentioning that the landscapes in the five folktales
also include the vegetation growing on it, such as a (5) Tofafen nena wo-datomo waktu
tree, plants, grass, etc. Tofafen this 3MS-plant when
o goasaoko de wa-datomo
The above table shows that the words (Noun) nrnl low.tide and 3SM.3NO-plant
associated with landscape occur quite frequently in dai o beleoloka.
the five folktales in between 10% to 33%. This is to landward nrnl estuary
‘Tofafen planted bananas during low tide on the beach
say that the people of Pagu rarely think of nature as
near the estuary.’
something outside themselves. They live close to
nature. There are times when the narratives unravel (6) Ma Tofamia touna nena
their intimacy to nature. On other occasions, nature rnl Tofamia his this
becomes a threat to people. The natural landscape wa-teanga, de wa-aye
is a friend to human beings, as shown in the 3SM.3NHO-cut and 3SM.3NHO.bring
ma sowoko
following. rnl fruit
‘Tofamia cut down the tree and took the fruit.’

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Data (1) and (2) show that people make use of, Tofafen tries to grow.
respectively, water and coconut in their daily To compare, in morality tales, human beings
life. A variety of plants growing in Pagu land are are at fault with which natural landscape and its
also useful, for example, medicinal herbs called vegetation become unfriendly, as shown in the data
semangau as shown in data (3) and (4), as well as a below.
banana in data (5) and (6).
(11) Awi-wola o kugete
However, nature can be seen as an enemy. In the 3SM.POSS. house nrnl k.o.grass
three Pagu folktales that belong to fables variety ya-rangirangi mangale
(“The Fish and the Rat”, “The Stork and the 3PLS.3NH.O-round because
o dingoto yo-si-sese.
Dog”, and “Tofafen and Tofamia”), nature often nrnl packet 3PL-cause-open
comes across as being unfriendly to the animals. ‘His house is rung by grass because he often opens
Meanwhile, in folktales with morality tale genre somebody else’s packet.’
(“The Half-bodied Man” and “Fated to Death by (12) Ami-inomo, ami-bila
a Crocodile”), nature becomes hostile to human
3SF.POSS.food 3SF.POSS-rice
beings because of the latter’s ignorance to the i-yafafa, ma lakeme
former. Here we see that Ecosophy helps reveal the 3NH.empty rnl flesh
two different modes of narrativization, i.e. against koiwa mangale
nature and pro nature. The natural landscape as an empty because
mo-sukuru-wa ma Jou-ka.
enemy is seen below.
3S.F.-thank-not rnl God-to.there
(7) ma gosomanga gena kadau ‘Her rice grain is empty because she never thanks God.’


rnl crocodile that to.there
(13) De o tetengoli wi-make,


i-lepe ma akel-oka.
and nrnl another 3SM.S-3SM.O-see

3NH-a.lot rnlwater-there
o daluku awi-porete
‘there are many crocodiles in the river’
nrnl k.o.palm 3SM.POSS-back
(8) ma igono ma timiku ya-dawango, mangale o gereja
rnl coconut rnl beneath.downward 3PLS-grow because nrnl church
ma gosomanga i-lepe ma wange ma ka wo-tagi
rnl crocodile 3NH-a.lot nrl day but just 3SM.S-go
‘under the coconut tree, many crocodiles.’ wo-peoto.
(9) Jadi maile naga wo-si-sonenge 3SM.S-harvest.date
so some there 3SM.S-cause-dead Then he met another man with a palm tree growing
de o gotaku on his back because on Sunday he went to harvest the
and nrnl tree-downward
dates.’
wo-otakuku eko (14) Ani-loese ma sononga
3SM.S- fall-downward and.then 2S.POSS-body rnl half
o gosomanga i-na-goli. genakadau mia-tuumung-uku
nrnl crocodile 3NH.S-3PL-bite after.that 1PL.EX-hold-downward
‘So some died from falling from trees, and some died mangale ani-ela
from being eaten by crocodiles.’ because 2S.POSS-mother
(10) O gasi i-yao-oka-u o leletongo ma ka
nrnl lightning but just
nrnl sea.water 3NH.bring-there.certain
ma loese gena. doana de ka mangamo.
rnl trunk that
curse and just angry
‘The sea has washed away the trunk of the tree. ‘We keep half of your body here because your mother
often cursed and scolded the flash of lightning.’
As shown in data (7), (8), and (9), the fierce landscape (15) Ha nako ngona ani-ponata
is evident: a river teeming with crocodiles, a tree nah if 2 2S.POSS-roof
with crocodiles roaming underneath, and a tall tree i-saisaili mangale
from which people may fall and die. Both the fish 3NH.fly because
i-jaga ma-sowono.
and the rat (representing human) have to deal with
3NH-often have-adultery
ferocious nature in (7) and (8). While in data (9), ‘Well, the roof of your house often flies because you
people are not immune to the force of nature, in often commit adultery.’
data (10), the seawater destroys the banana plants

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One Ecosophical tenet being “everything is
connected one another” is true in “The Half-
Bodied Man”, echoing as it does some relevant
religious teachings. Data (11) and (12) describe
how nature has refused to collaborate with people.
Tall-stalked grass grows wild around the house
of a dishonest man whose habit is unwrapping
packets sent to other people. Next, a woman
finds her rice grains empty because she does not
show gratitude to the Creator. As Pagu people are
predominantly Christian, Biblical ring is strong in
(69%). The presence of different animals and the
varied settings here help promote sustainability.
Schuster has this to say:
Literature, especially that which entails and
discloses intra-active processes of multi-species
co-creation, can play a part in this by contributing
to that shift in underlying attitudes, assumptions,
values and desires which would be conducive to
the safeguarding of planetary boundaries in the
interests of the renewed ourishing of Earth’s

fl
diverse more-than-human life (Schuster, 2017, p.
this folktale as further shown in data (13) about 70).
ignoring the Lord’s Day. Instead of going to church
on Sunday, a man goes to his field to work; as a However, all cultures are essentially
result, a palm tree grows on his back. Data (14) anthropocentric, that is, exhibiting no equitable
and (15) describe some religious teachings on good relationship between human and non-human, for
manners and moral conduct. Closeness to nature is instance, landscapes and animals (Dewi, 2017;
especially clear in data (14) whereby lightning is a Okoye, 2014; Pilgrim, 2013). Ecosophy, on the
natural occurrence people have to cherish. Indeed, contrary, locates human beings and other creatures
lightning and thunder are signs that rain is likely to on equal footings. Using this ecosophical lens, the
come. People need rain. analysis of the five folktales is as follows.
(16) “e, ngoi nena kiani ka
At this stage, it is thus sufficient to say that forces



hey 1S this merely just
of nature can be either friendly so as to support



o gosomanga ma gatele.”
people’s benefits. But nature is, at the same time,

nrnl crocodile nrl heart

so fierce that human beings can hardly withstand. “ah, the only medicine to cure my tummy ache is
Such is the kind of narrative that the Pagu story- crocodile liver.”
tellers live-by. Next, it is also important to know (17) Oli una wo-temo nena

further how animals are present in their stories to then 3SM 3SM.S-say this

ka utu ka o gota i-temo,
which discussion we now turn.

just talk just nrnl tree 3NH-talk
“o ngoaka nena ala
Animal Story: Anthropocentrism?

nrnl child nena later

All five folktales have animal characters. There are ya-goli o gosomanga.”

3NH-bite nrnl crocodile
in total 8 animals, i.e. fish, rat, chicken, crocodile,

“Then he said, “this child will be bitten by a crocodile.”
stork, dog, turtle, and monkey. The distribution
(18)Ya-si-budito somoawa,
of the type and number of animals is shown in

3NH-cuase-badluck nothing
Table 2. It shows that animals of different kinds

duga-duga o gosomanga ya-goli.
invariably appear in the five folktales. One folktale,

but.only nrnl crocodile 3NHS-bite


“The Half-bodied Man” has no animal character ‘He will be harmed not because of anything, but be
(0%). “The Stork and the Dog” being a fable, has bitten by a crocodile.’
the highest frequency of words denoting animals

Table 2. Type and number of animals in the five folktales

No Title Animal Total %

1 The Fish and the Rat fish (14), rat (10), crocodile (11), chicken (2) 37 27
2 The Half-bodied Man N/A 0 0
3 The Stork and the Dog fish (14), rat (10), crocodile (11), chicken (2) 37 69
4 Fated to Death by a Crocodile dog (1), crocodile (14) 15 14
5 Tofafen and Tofamia turtle (26), monkey (22) 48 50

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(19) “To-ma-sitinga-ka o to call a dog “man’s best friend”, to mention some

1S-REFL-keep.away-to.there nrnl examples (Huggan, 2015).

ngaili nena la uwa


river this so.that not However, the Pagu folktales discussed also depict


la o gosomanga sigadono animals in positive modes as follows.




so.that nrnl crocodile until
(22) Nena o Tofafen de o




uwa nia-donika”.

this nrnl Tofafen and

not 3PL-reach nrnl
Tofamia nena o bole

“I keep away from the river so that crocodiles cannot
Tofamia this nrnl banana

reach us”.
yo-datomo yo-maka-niiki.

Data (16), (17), (18), and (19) reveal that human 3PL-plant 3PL-recip-help
beings are vulnerable to wild animals, in this case, ‘Tofafen and Tofamia help each other to plant banana
crocodile. Taken from the same traditional tale trees.’
“Fated to Death by a Crocodile”, the story tells of (23) Ah genakadau ala de
a child who is destined to die by nothing else but a ah after.that then and
yo-tagi samasama yo-maka-niiki
crocodile attack. Framing is used here: Crocodile
3PL-go together 3PL-recip-help
is cruel. Non-human can be dangerous to humans. yo-tagi yo-maka-niiki.
The child needs protection. 3PL-go 3PL-recip-help
‘Well, since then they always go together to help each
While it is true that anthropomorphism is common other.’
in fables, the attribution of a human form or
(24) Oli toena dugaduga
personality to the animal characters somehow and.then exist approximately
underlines human beings’ superiority to the non- ma jarita gena ya-ika
human entities. The creation of fables under study rnl story that 3NH-to.there
are not immune to this anthropocentric tendency. o kaso de o tumala
nrnl dog and nrnl stork
In terms of modality, data (20) and (21) below
i-maka-jaji.
show the negative narration of the animal behavior, 3NH-recip-invite
although the story is meant to be a parable. ‘So that’s the story of the dog and the stork inviting each
(20) tanu wa-gelelo secara o nyawa other to eat.’


if 1PL-see manner nrnl human
Data (22) and (23) show that the turtle and the


tanu i-maka-manaki ma,
monkey help each other, although they are often

if 3NH-recip-friend but
caught fighting with one another. Data (24) is

ma deakad-oka i-maka-sosonenge,

but inside-there 3NH-recip-kill evidence that the dog and the stork conduct

i-maka-budi. themselves politely. They invite and serve their
3NH-recip-cheat
‘if we look at it from a human point of view they are
respective guests despite their real intentions. Here,
the narrators’ positive evaluation of the animals as
friends, but in fact in their minds, they want to kill each
other, they cheat each other.’ to help or invite each other, somehow show that the
(21) ma wo-temo i-maka-riwo, presence of the animals is not always bothersome
for people. This finding corresponds with the

but 1PL.IN-saya 3NH-recip-help

ma ma deaka, i-maka-budi kogena. wealth of research on harmonious relationships


but rnl inside 3NH-recip-cheat like.that between human beings and animals, especially pets

‘we can say they help each other, but inside their hearts,
they cheat each other’
(Cai, 1993; Karniol, 2012; Storie, 2014).

Superiority of human beings over animals is shown In sum, the modality and the appraisal in depicting
here by the use of the exclusive pronoun “they” tothe animals in the five folktales is varied. On the
refer to all non-human creatures in the folktales one hand, when used as a metaphor of human
who behave badly. behavior, the animals exhibit both positive and
negative traits. On the other hand, the animals in
Indeed, it looks normal to give beastly character the folktales are also portrayed as being inferior
to people who misbehave, e.g., “office rat”, and often dangerous to human beings.
“crocodile tears”, “loan shark”, etc. Conversely,
when an animal is clever and useful, it is common The above analysis applies Ecosophy of which the
goal is to develop a linguistic theory by looking

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at humans not only as part of society but also as
part of a larger ecosystem on which life rests. As an
implication, this study has shown how linguistics
can be used to tackle ecological problems that are
increasingly deteriorating, from climate change and
biodiversity loss to environmental in(justice), as
evident in the five Pagu folktales under discussion.
V. CONCLUSION
As one of the non-Austronesian (Papuan)
endangered language family spoken in north
Halmahera, North Maluku province of Indonesia,
Pagu language has its local wisdom and values
worth preserving as inscribed in its literature,
especially folktales. The five folktales examined
in this study comprise of stories about a variety
of natural landscapes and animals in Pagu land.
Using Ecosophy, the research has shown that the
language, culture, and literature of Pagu alongside
its environment need to be well-looked-after before
they gradually disappear. Like any world fables,
three out of five Pagu fables are anthropocentric
because the intention is to teach and impart values
to people. The other two are morality tales that
call for people’s care for and attention to the
environment and all the ecosystems which have so
far supported people’s life. All living things depend
on one another for sustainability. Folktales are told
from one generation to the next. Therefore, to
keep the Pagu folktales alive means sustaining the
language and environment of the Pagu land.
Given that this study limits itself to examine the five
folktales of only two different sub-genres, i.e. fables
and morality tales, the results may not be sufficiently
conclusive as to answer why anthropocentrism
remains intact. From the interviews, it was found
that the folktales collected are no longer popular
now to be transmitted to the younger generation. Not
all parents know and remember certain folktales to
retell to their children. The speakers usually need
several days to recall the stories they hardly heard
from their older generation. More data are needed
to enrich the discussion by focusing specifically
on, respectively, landscape, plant life, wildlife, and
other living creatures.
As such, future research can further pursue Pagu
folktales of different sub-genres by using Ecosophy
as the theoretical path. In this way, while saving
the endangered language, three-way benefits are
certain: culture (language and literature), people,
and the planet.

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Dalan Mehuli Perangin-angin. (2020). Two Adjacent Vowels in Pagu and their Alternating Word Stress
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APPENDIX

The following are synopses of the five Pagu folktales.

The Rat and the Fish
This fable is about the rat and the fish that seem to help each other. But when opportunity arises, they
also try to harm one another. One day, the rat says that he is sick and needs an egg for medicine. The fish
rushes off to look for the egg to help. But after the fish gets the egg with difficulty, the rat says he is cured.
Two days later, the fish says he gets sick and needs a crocodile liver to cure him. After much effort, the
rat helps to get it. At this time, the fish announces that he is healed.

The Half-bodied Man

This religious story tells of a person who only has half-part of the body (left without right) who is on his
way to heaven while looking for his missing part of the body. On his way, he meets different people who
are worse off than he is, and they are all in a bad state because of their bad character and behavior while
living on earth. Finally, he finds his half-part of the body, the answer why he has lost it, and helps other
people to repent for their mistakes.

The Stork and the Dog

This fable is of Aesop variety. The dog and the stork invite each other to eat at their respective places. But
deliberately the banquet is not to satisfy the others. The dog serves two plates of meal too shallow for the
stork’s long beak. Similarly, the stork later serves some meal in a narrow jug that the dog cannot get his
mouth in. Although both are equally disappointed, they cannot say anything.

Fated to Death by a Crocodile

This is a morality tale about a father who lost his child. The child was destined to die eaten by a crocodile
according to an oracle the father had heard from a tree. With all his efforts the man tried to avoid that fate,
but the child eventually died by a wooden crocodile toy made by the father.

Tofafen and Tofamia

The characters in this creation fable are anthropomorphized. Two friends, Tofafen (a turtle) and Tofamia
(a monkey), plant banana trees, but one fails and the other succeeds. They like to be together but often
fight over food. Only later do they realize that they should collaborate instead of deceiving one another.

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KEKERASAN, BALAS DENDAM, DAN PENGAMBING HITAMAN DALAM

TIGA CERPEN INDONESIA
Violence, Revenge, and Scapegoating in Three Indonesian Short Stories

Novita Dewi
Universitas Sanata Dharma
Pos-el: novitadewi@usd.ac.id

Naskah diterima: 29 September 2019; direvisi: 19 Juni 2020 ; disetujui: 24 Juni 2020
DOI: 10.26499/jentera.v9i1.1755

Abstrak
Tujuan penelitian ini adalah mengamati representasi kekerasan, balas dendam, dan pengambinghitaman dalam
tiga cerpen Indonesia, yaitu “Kuli Kontrak” karya Mochtar Lubis, “Tukang Cukur” karya Budi Darma, dan
“Akhir Perjalanan Gozo Yoshimasu” karya Sori Siregar. Metode content analysis digunakan dalam penelitian
ini dengan terang teori hasrat mimesis dan kambing hitam dari René Girard. Penelitian ini menghasilkan tiga
temuan. Pertama, kekerasan sebagai buntut hasrat mimesis dapat terjadi antarindividu, inividu terhadap
kelompok, dan kelompok terhadap individu. Kekerasan bersifat menular serta menyebar dengan cepat. Kedua,
aksi balas dendam yang merupakan dampak langsung rivalitas dalam ketiga cerpen terjadi atas nama
perempuan, kucuran darah, dan kekuasaan. Dari ketiga hal tersebut yang paling korosif adalah kekuasaan.
Ketiga, mekanisme kambing hitam pada ketiga cerpen memiliki penyebab dan siratan yang berbeda-beda,
sedangkan persamaannya adalah kambing hitam mewujud dalam diri tokoh-tokoh yang kalah dan
terpinggirkan. Mereka dikorbankan untuk memutus rantai kekerasan sehingga dapat membawa perdamaian.

Kata-kata kunci: balas dendam, kambing hitam, kekerasan, hasrat

Abstract
This study aims to investigate the representation of violence, revenge, and scapegoating in three Indonesian
short stories, i.e. “Kuli Kontrak” [The Contract Coolie] by Mochtar Lubis, “Tukang Cukur” [The Barber] by
Budi Darma, and “Akhir Perjalanan Gozo Yoshimasu” [The End of Gozo Yoshimasu’s Journey] by Sori
Siregar. Content analysis method is applied to read the short stories in light of René Girard’s theory of
mimetic desire and sacpegoating. The study reveals that first, violence as repercussion of mimetic desires and
rivalry can occur between individuals, individuals to groups, and groups to individuals; and violence is
contagious and spreads quickly. Second, revenge which is a direct impact of rivalry in the three short stories
takes place on behalf of women, bloodshed, and power; and the most corrosive is power. Third, the
scapegoat mechanism in these short stories has different causes and implications; while the similarity is that
the scapegoat manifests in the defeated and marginalized personas. They are sacrificed to break the chains of
violence and to bring peace.

Keywords: revenge, scapegoating, violence, desire

How to Cite: Novita Dewi. (2020). Kekerasan, Balas Dendam, dan Pengambing Hitaman Dalam Tiga
Cerpen Indonesia. Jentera: Jurnal Kajian Sastra, 9(1), 43—58. doi: 10.26499/jentera.v9i1.1755

©2020, Jentera, 9 (1), 43—57 | 43

Kekerasan, Balas Dendam, dan Pengambing Hitaman...

PENDAHULUAN
Balas dendam selalu mewarnai karya sastra di seluruh penjuru dunia dari waktu ke waktu,
baik karya yang klasik maupun kontemporer. Dalam drama Shakespeare, misalnya, Hamlet
menuntut balas atas kematian ayahnya pada Claudius, sang paman yang menikahi ibunya.
Gertrude, ibu Hamlet, minum dari cawan mematikan yang diperuntukkan bagi putranya
yang terluka parah oleh Laertes, calon ipar Hamlet, sebagai pembalasan atas kematian ayah
dan saudara perempuannya.
Contoh kedua diambil dari tanah air sendiri. Menurut kitab Pararaton, terdapat
setidaknya enam orang yang terbunuh oleh keris Empu Gandring. Setelah membunuh si
pembuat keris, Ken Arok menghabisi nyawa Tunggul Ametung dengan keris itu, lalu
menikahi istrinya, Ken Dedes. Ken Arok dibunuh oleh anak Ken Dedes, Anusapati, dengan
keris yang sama, kemudian si pembunuh naik takhta. Lalu, Anusapati dibunuh oleh
Tohjaya, anak Ken Arok dari selir Ken Umang. Tohjaya akhirnya tewas dalam
pemberontakan yang dipimpin oleh Ranggawuni, anak Anusapati.
Untuk menambah deretan narasi balas dendam, sastra dan budaya populer juga sarat
dengan aksi rivalitas dan kekerasan. Pentas gladiator di Kota Panem menjadikan aksi
bunuh-membunuh sebagai tontonan dalam film “The Hunger Games” yang diadaptasi dari
novel Suzanne Collins yang berjudul sama. Fiksi distopia itu menggambarkan bahwa
manusia berpotensi menghancurkan diri sendiri dan sesamanya atas nama hasrat,
persaingan, dan dendam kesumat.
Kajian tentang kekerasan dan balas dendam dalam sastra Indonesia sudah banyak
dilakukan, misalnya Thahar (2008); Ferdinal, McCredden, Coté, & Clark (2013); dan
Prasetyo & Haryadi (2017). Namun, hadirnya korban dalam relasi kekerasan dan balas
dendam yang digambarkan dalam sastra tanah air belum cukup memadai.
Meskipun awalnya dapat membawa kelegaan, balas dendam bersifat merusak dan
mengubah si korban menjadi sama kejam dengan sang penyerang sehingga rantai
kekerasan itu hanya bisa diputus oleh pengampunan. Pengampunan tumbuh dari
kemampuan seseorang untuk mengubah dorongan membalas dendam menjadi pencarian
makna yang lebih besar. Oleh sebab itu, semacam “tumbal” diperlukan untuk menyudahi
kaitan yang beruntun antara kekerasan dan balas dendam, yaitu dengan cara
pengambinghitaman. Pihak ketiga dibutuhkan untuk menghentikan siklus kekejaman dan
balas dendam yang terus berlanjut.

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 Novita Dewi

Melalui penelitian ini dicermati imajinasi kekerasan, balas dendam, dan

pengambinghitaman dalam tiga cerita pendek Indonesia modern dengan tiga latar belakang
sejarah yang berbeda di Indonesia. Cerpen Mochtar Lubis berjudul “Kuli Kontrak” berlatar
sejarah zaman kolonial di Sumatra. Cerpen “Tukang Cukur” oleh Budi Darma melintasi
perjalanan sejarah bangsa dari masa penjajahan Belanda, zaman kemerdekaan, sampai era
pascakolonial Indonesia. Peralihan kekuasaan dari pemerintahan Jepang ke Republik
Indonesia menjadi latar cerpen “Akhir Perjalanan Gozo Yoshimasu” karya Sori Siregar.
Tujuan penelitian ini adalah untuk melihat apakah terdapat perbedaan dan persamaan
dalam paparan kekerasan, balas dendam, dan pengambinghitaman dalam ketiga cerpen
tersebut. Ringkasan setiap cerita berikut ini disajikan secara singkat untuk mempermudah
pembahasan.
Dalam “Kuli Kontrak” dikisahkan seorang pengawas kebun (opzichter) Belanda
yang diserang oleh kuli-kuli kontrak pribumi di daerah sekitar Kabupaten Kerinci, Provinsi
Jambi, Sumatra Barat, pada masa kolonial. Dengan bantuan seorang pegawai pemerintah,
yaitu ayah si pencerita, polisi dapat menangkap tiga orang kuli kontrak yang melawan
opzichter. Para kuli marah karena si opzichter sering mengganggu istri-istri mereka. Lalu,
para kuli itu pun beramai-ramai menyerangnya dan menikamnya. Ketiga kuli tersebut
kemudian dijatuhi hukuman cambuk. Aksi kekerasan dan balas dendam itu disaksikan oleh
si bocah pencerita yang diam-diam mengintip dari atas sebuah pohon yang tumbuh di balik
tembok penjara.
Cerpen kedua yang berjudul “Tukang Cukur” dituturkan oleh seorang murid SD
bernama Gito yang berjalan kaki ke sekolah hingga menemui bermacam peristiwa
mengejutkan. Di desa Getas Pejaten, di pinggiran Kota Kudus, Jawa Tengah, Gito
menyaksikan kebengisan seorang tukang cukur yang mengepalai pembantaian penduduk
setiap kali terjadi pergantian kekuasaan. Pada September 1948 tukang cukur membela
tentara PKI yang melawan tentara pemerintah. Ketika pasukan Siliwangi masuk ke Kota
Kudus, tukang cukur menyamar sebagai preman yang membantu tentara dari Jawa Barat
itu menghabisi orang-orang PKI. Ketika diketahui bahwa tukang cukur membuat daftar
orang-orang yang tak disukainya untuk dibunuh, pasukan Siliwangi menghajarnya habis-
habisan. Setelah itu, tak terdengar lagi ke mana perginya si tukang cukur. Ketika tentara
Siliwangi meninggalkan Kudus untuk mengejar tentara PKI yang makin terdesak ke timur,
militer Belanda melakukan agresi di Kota Kudus dan tukang cukur menjadi sopir dan kaki
tangan Belanda bersama Ruslan, sahabatnya. Pada Desember 1949 tentara Belanda ditarik

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Kekerasan, Balas Dendam, dan Pengambing Hitaman...

mundur dari Indonesia, lalu Tentara Nasional Indonesia (TNI) masuk ke Kota Kudus.
Setelah itu, tukang cukur dan Ruslan menghilang lagi. Tidak lama kemudian, terjadi
bentrokan hebat antara TNI dan tentara liar yang tergabung dalam Negara Islam Indonesia
(NII). Sebagian besar tentara liar tewas terjebak di bekas pabrik rokok Nitisemito. Gito
mengenali salah satunya adalah mayat si tukang cukur.
Dalam cerpen ketiga, “Akhir Perjalanan Gozo Yoshimasu”, dikisahkan nasib Kapten
Gozo Yoshimasu setelah Jepang menyatakan takluk kepada Tentara Sekutu dalam Perang
Dunia II. Puluhan pemuda Indonesia bersenjata bambu runcing mendatangi markas militer
Jepang untuk merampas persenjataan. Perwira Jepang itu dengan halus menolak karena
yang berhak melucuti mereka adalah pihak Sekutu. Untuk menghindari pertumpahan
darah, Yoshimasu akhirnya mengizinkan mereka untuk mengambil semua persenjataan di
markasnya. Saat itulah Yoshimasu ditikam oleh salah seorang pemuda yang kalap hingga
tewas. Semua anak buahnya diseret keluar dari markas menuju ke tengah-tengah kota.
Tentara-tentara Jepang yang telah dilumpuhkan itu pun diberondong satu per satu di
hadapan penduduk yang berdatangan menonton. Kisah sedih itu diceritakan oleh
pemimpin pasukan bambu runcing 20 tahun kemudian kepada anaknya. Dia menyesal
seumur hidup karena gagal melerai anak buahnya yang brutal di markas tentara Jepang
waktu itu. Dengan tekad bulat dia hendak menceritakan kepada cucu Yoshimasu yang
akan datang ke Indonesia untuk mencari makam kakeknya yang tidak pernah ada.
Ketiga cerita pendek di atas memperlihatkan beberapa unsur yang sama: (1) hasrat
untuk berkuasa atau memiliki sesuatu; (2) rivalitas dalam memperebutkan objek yang
diinginkan; (3) kekejaman yang lahir dari situ; (4) balas dendam yang menjadi akibatnya;
dan (5) mekanisme kambing hitam untuk meredam aksi kekerasan yang ada.
Dengan mempertimbangkan kesamaan unsur-unsur tersebut, teori René Girard dapat
diterapkan dalam penelitian ini. Teori tersebut membantu menjelaskan bagaimana
kekerasan, balas dendam, dan kambing hitam menjadi tema berulang yang mudah
ditemukan dalam sastra Indonesia dari masa ke masa (lihat, misalnya, Purnawijayanti
[2006] dan Dewi [2019]). Sejauh ini kajian terdahulu belum memakai Teori Girard untuk
mengkaji ketiga pengarang dan karya-karya yang diteliti dalam studi ini.
Di antara ketiga pengarang tersebut, Budi Darma misalnya, paling banyak dibahas
(lihat Siswanto [2010]; Suwondo [2010]; dan Nurfadila [2018]). Namun, pembahasan
cerpen “Tukang Cukur” belum ditemukan. Sementara itu, sejumlah kajian memang
membahas novel-novel terkenal Mochtar Lubis, seperti Alimun (2014); Andayani, &

46 | ©2020, Jentera, 9 (1), 43—57

 Novita Dewi

Jupriono (2018); dan Suprapto (2019), tetapi tidak banyak yang mengkaji cerpen-
cerpennya. Pembahasan terperinci tentang karya Sori Siregar hampir tidak ada, kecuali
yang dilakukan bersama dengan sejumlah karya cerpenis lainnya. Oleh karena itu, kajian
ini diharapkan dapat memberikan sumbangan dalam pemahaman tentang sastrawan dan
dunianya.

LANDASAN TEORI
Teori René Girard dimulai dengan konsep hasrat yang merupakan landasan sifat dan
perilaku manusia. Teori tersebut dapat dijelaskan secara sederhana. Sebagai contoh, dalam
keadan perut kosong, seseorang akan mengirimkan sinyal lapar ke otak bahwa ia hendak
makan. Akan tetapi, ada kemungkinan bahwa keinginan tersebut sebenarnya dimediasi
oleh sebuah iklan makanan yang mengundang rasa lapar. Dengan demikian, keinginan
manusia tidak selalu alamiah dan berasal dari internal. Setiap orang memiliki
kecenderungan untuk meniru keinginan orang lain. Ia menginginkan apa yang diinginkan
oleh pihak lain. Girard menyebutnya mimetic desire, yaitu keinginan mimesis atau
keinginan tiruan. Karena orang saling meniru dalam hal keinginan, dapat dipastikan
banyak orang memiliki keinginan yang sama. Karena menginginkan hal yang sama,
dengan mudah mereka menjadi saingan satu dengan yang lainnya.
Sejumlah sastrawan besar dunia seperti Dostoevsky, Flaubert, Proust, Stendhal, dan
Cervantes menjadi subjek penelitian Girard yang menjadi dasar bagi penulisan bukunya
Deceit, Desire, and Novel yang terbit pada tahun 1961. Tokoh utama dalam novel-novel
besar yang dipelajari oleh Girard memperjuangkan objek hasrat yang sama, misalnya
perempuan, kekuasaan, dan kekayaan. Sedemikian sengitnya persaingan antartokoh itu
sehingga mereka saling cemburu satu dengan yang lainnya.
Dalam bukunya The Scapegoat (1986), Girard melakukan pembacaan kritis atas
sejumlah tokoh fiksi dan menemukan bahwa hasrat dan persaingan (keduanya mimesis)
yang ditunjukkan oleh setiap tokoh tadi menghasilkan ketegangan sosial atau kekerasan.
Menurut Girad, hasrat mengandung potensi konflik karena sifat dan watak mimesisnya.
Jika rivalitas berkembang dari persaingan antarindividu menjadi konflik sosial, lahirlah
kekerasan yang dimobilisasi (Girard, 1986, p. 16). Kekerasan semacam itu tidak
terhindarkan sehingga membutuhkan adanya pengambinghitaman. Girard menjelaskan
mekanisme kambing hitam secara panjang lebar dengan cara meminjam contoh sejumlah
tokoh yang diambil dari berbagai sumber, seperti mitologi, sastra, dan Alkitab.

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Menurut sejarawan dan filsuf Prancis tersebut, pengambinghitaman akan efektif jika
hubungan antarmanusia terpecah seiring dengan merebaknya bencana alam, seperti
kekeringan, gempa bumi, dan epidemik. Baik dalam mitologi maupun wacana pada zaman
modern, pengorbanan diperlukan untuk menghambat konflik dan terjadinya kekacauan
yang lebih dahsyat. Penelitian Girard tentang hasrat dan kekerasan pada pelbagai tokoh
dalam mitos dan Alkitab berkontribusi pada teori filsafat, teologi, sastra, antropologi, dan
ilmu pengetahuan manusia kontemporer lainnya (Abshire, 2010; Schwager, 2000).
Teori Girard membongkar diskursus hewan kurban dalam agama-agama besar.
Budaya, termasuk juga agama, adalah institusi manusia yang dibayang-bayangi oleh
hasrat, persaingan, dan kekerasan sehingga bermuara pada pembunuhan kambing hitam.
Jika semula kambing hitam dianggap sebagai penyebab terjadinya kekerasan, kini
disakralkan sehingga lahirlah kekerasan sakral seperti terlihat pada praktik ritual
(Schwager, 2000).
Interpretasi dan pembacaan reflektif-kontekstual atas teori Girard dirangkum oleh
Sindhunata dalam karyanya yang berjudul Kambing Hitam: Teori René Girard
(Sindhunata, 2006). Menurut Sindhunata, perjalanan intelektual Girard menuntun
ilmuwan Prancis yang hijrah ke Amerika itu menuju kepada pertobatannya. Kebangkitan
diri dialami oleh Girard yang semula hidup sebagai agnostik itu. Pemikir besar abad ke-
20 itu pun memeluk kembali agama yang diyakininya dengan penuh sukacita (Sindhunata,
2006: 8). Girard mengupas tuntas agama beserta mitos dan ritualnya. Dengan ritual, krisis
mimesis dipatahkan. Ritus korban merupakan tindakan kekerasan yang memungkinkan
diakhirinya risiko balas dendam. Karena itu, menurut Girard, agama tidak identik dengan
kekerasan, tetapi justru mengajarkan bagaimana mengelola, mengendalikan, dan
mengurangi kekerasan. Tepatlah kata Sindhunata bahwa “Girard memang merupakan
apologetisme agama dalam zaman modern” (Sindhunata, 2006: 209).

METODE PENELITIAN
Dengan menerapkan konsep teoretis dari Girard, metode yang digunakan dalam
penelitian ini ialah kualitatif-interpretatif yang telah lazim dipergunakan dalam penelitian
teks-teks sastra. Dengan cara simak-catat, data yang terkumpul dideskripsikan, dianalisis,
dan ditafsirkan secara komparatif dengan panduan teori yang diacu tersebut. Teknik
content analysis digunakan dalam klasifikasi dan interpretasi data. Data primer yang
dipakai adalah ketiga cerpen berjudul “Kuli Kontrak” karya Mochtar Lubis, “Tukang

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Cukur” karya Budi Darma, dan “Akhir Perjalanan Gozo Yoshimasu” karya Sori Siregar.
Ketiga data didapatkan secara daring dari laman-laman seputar sastra Indonesia, yakni
Agape: Media Pembelajaran Sastra Indonesia
(http://goesprih.blogspot.com/2010/01/kuli-kontrak-mochtar-lubis.html) untuk cerpen
Mochtar Lubis. Sementara itu, kedua cerpen lainnya diambil dari Cerpen Koran Minggu
(https://lakonhidup.com/). Sejumlah artikel jurnal ilmiah, buku-buku referensi, dan
pemberitaan di media mengenai pengarang, karya, dan dunianya yang gayut dengan tema
kekejaman, balas dendam, dan pengambinghitaman dijadikan data sekunder.

PEMBAHASAN
Berikut adalah pembacaan ketiga cerpen dengan terang Teori René Girard.
Pembahasan disajikan secara berurutan dari munculnya kekerasan, aksi balas dendam, lalu
sangkutan kedua peristiwa, yaitu pengambinghitaman.

Kekerasan
Kekerasan lahir dari rahim persaingan atau rivalitas dalam memperebutkan sebuah
objek. Objek tersebut sama-sama diinginkan oleh kedua pihak yang bersaing yang oleh
Girard disebut hasrat mimesis. Dorongan untuk memperebutkan pelbagai keinginan
membuat manusia bertindak kejam satu terhadap yang lainnya.
Objek hasrat dalam “Kuli Kontrak” adalah perempuan, dalam hal ini istri-istri para
kuli pribumi. Terjadi persaingan antara kuli-kuli pribumi dan majikan mereka, yaitu
opzichter Belanda. Cerpen “Kuli Kontrak” diterbitkan pertama kali di majalah Siasat Baru
No. 650, Th. XIII, 25 November 1959 (Lubis, 2010). Mochtar Lubis menulis cerpen terse-
but dengan konteks perlakuan sewenang-wenang Belanda terhadap kaum pribumi. Ketiga
kuli disiksa oleh mandor penjara dengan cemeti panjang berwarna hitam yang “berhelak ke
udara seperti ular hitam yang hendak menyambar, mengerikan” (Lubis, 2010: 4) untuk
sebuah kesalahan yang bermuara dari pembelaan diri karena agitasi opzichter. Sepasang
mata anak di bawah umur menjadi saksi kekerasan tersebut.
Dan terdengarlah bunyi membelah udara, mendengung tajam; lalu bunyi cemeti melanggar daging
manusia, yang segera disusuli jeritan kuli kontrak yang di tengah melonjakkan kepalanya ke
belakang. Dari mulutnya yang ternganga itu keluarlah suara jeritan yang belum pernah aku dengar
dijeritkan manusia: melengking tajam membelah udara, menusuk seluruh hatiku, dan membuat
tubuhku seketika lemah-lunglai. (Lubis, 2010: 4)

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Di sini terjadi kekerasan beruntun. Pertama, opzichter Belanda terlebih dahulu

melakukan kekerasan seksual terhadap istri para kuli. Kedua, suami-suami mereka kalap,
lalu menyerang serta menikamnya. Ketiga, para kuli ditangkap dan dikenai hukuman
cambuk yang kemungkinan besar akan berakhir dengan kematian karena mereka sudah
tidak berdaya ketika menyerahkan diri. Lubis menulis, “Mereka tertangkap dalam hutan
tidak jauh dari onderneming, separuh kelaparan dan kedinginan dan penuh ketakutan”
(Lubis, 2010: 2). Sekarang makin terlihat bahwa kekerasan melahirkan kekerasan.
Tepatlah pendapat Girard bahwa kekerasan itu menular (Sindhunata, 2006: 128).
Cerpen “Tukang Cukur” yang dimuat di Harian Kompas edisi 11 September 2016
merupakan salah satu dari puluhan karya Budi Darma yang berkisah tentang rivalitas.
Objek yang membangkitkan hasrat tukang cukur adalah darah. Tokoh utama cerpen terse-
but memperoleh kepuasan ketika melihat dan membuat orang lain terbunuh atau
setidaknya terluka. Hasrat yang berbuntut kekerasan pada mulanya dapat dilakukan dengan
mudah ketika si tukang cukur melukai kepala beberapa pelanggannya. Seperti biasanya,
dia akan meminta maaf sambil berdalih bahwa kecelakaan “kecil” itu dia lakukan tanpa
sengaja.
Kekerasan berlanjut ketika tukang cukur bergabung dengan sebuah kelompok
bersenjata. Rivalitas mulai muncul ketika seseorang berhadapan dengan pihak yang
berseberangan. Karena kekerasan itu, menurut Girard, menular, tukang cukur pun
terjangkiti. Tokoh tersebut makin haus darah seiring pergantian kekuasaan dari satu
kelompok ke kelompok lain yang terlibat dalam konflik. Kekerasan tokoh ketika menjadi
pengikut PKI digambarkan sebagai berikut.
Gito menyaksikan, orang-orang yang diikat tangannya digertak-gertak oleh tukang cukur dan teman-
temannya, disuruh berdiri rapi, kemudian diberondong dengan serangkaian tembakan. (Darma,
2016)

Kekerasan terus berlangsung dengan hasrat sama, yakni darah, tetapi agen
rivalitasnya berbeda. Tukang cukur menjadi kaki tangan pasukan Siliwangi. Sekarang
rivalnya adalah orang-orang PKI yang dahulu menjadi kawan seperjuangannya. Anggota
dan simpatisan PKI serta pemimpinnya ditangkap. Mereka diarak ke alun-alun kota untuk
ditembak di bawah pohon beringin. Mata anak kecil yang sama menjadi saksi kekerasan
itu.
Gito datang dan melihat pemandangan yang sukar dipercaya: tukang cukur, berpakaian preman,
tidak lagi memakai pakaian tentara PKI, memberi komando kepada orang-orang yang akan dihukum
mati untuk berdiri dengan tegap dan rapi, kemudian melilitkan kain ke wajah-wajah mereka supaya
mereka tidak bisa melihat regu penembak. (Darma, 2016)

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Peralihan kekuasaan di antara pihak-pihak yang terlibat konflik makin

melanggengkan kekerasan. Keinginan tukang cukur untuk berkuasa dan menewaskan
orang makin kuat. Rivalitas makin sengit sepanjang lintasan sejarah yang dialaminya dari
perang sipil PKI-TNI, agresi militer Belanda, hingga hengkangnya tentara KNIL dari
Indonesia. Nafsu tukang cukur untuk mengucurkan darah musuh terhenti dengan gugurnya
tokoh tersebut sebagai pejuang kelompok subversif NII. Tokoh tukang cukur dengan hasrat
membunuhnya menambah deretan tokoh-tokoh ganjil yang sering dijumpai dalam karya-
karya Budi Darma. Selain efek absurditas, tokoh-tokoh itu sengaja diciptakan oleh sang
pengarang untuk menghadirkan dunia lisan yang sarat dengan hiperbola ke dalam tulisan
(Siswanto, 2010: 60).
Kekerasan dalam cerpen Sori Siregar yang terbit di Harian Kompas 16 Juli 2017,
“Akhir Perjalanan Gozo Yoshimasu”, dimulai dengan datangnya segerombolan pemuda ke
markas tentara Jepang di kota Tebing Tinggi, Sumatra Utara. Kekerasan verbal
digambarkan sebagai berikut.
“Serahkan sekarang juga,” ujar lelaki besar itu. “Jika tidak, kami akan menyerbu masuk dan korban
akan berjatuhan di pihak tuan. Tuan lihat betapa banyaknya pemuda di belakang saya.” (Siregar,
2017)

Kekerasan fisik selanjutnya ditunjukkan oleh para pemuda yang bertindak sendiri
tanpa menghiraukan perintah sang pemimpin, lelaki bertubuh besar itu. Pemuda-pemuda
berbambu runcing membantai seluruh tentara Jepang di markas itu setelah senjata mereka
dilucuti. Kekerasan itulah yang terus-menerus menghantui ingatan laki-laki yang bertubuh
besar. Berikut adalah penggambarannya.
Dua puluh tahun kemudian, kekejaman yang serupa terjadi di negeri ini. Anak lelaki bertubuh besar
juga gagal mencegah kekejaman teman-temannya. Ia tidak dapat berbuat apa-apa ketika para
anggota ormas yang dipimpinnya membantai puluhan orang yang belum tentu bersalah akibat
gejolak politik yang tidak diinginkan. (Siregar, 2017)

Tidak seperti kedua cerpen sebelumnya, si pencerita dalam cerpen Siregar tidak
hanya mengamati terjadinya kekerasan, tetapi juga turut mengambil bagian dalam
kekerasan itu yang sungguh disesalinya. Kekerasan serupa disaksikan pula oleh anaknya
yang juga tidak berhasil mencegah tindakan anarkistis rekan-rekan kerjanya. Di sini
terlihat bahwa selain menular, kekerasan juga menurun kepada generasi berikutnya.

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Balas Dendam
Girard membedakan antara imitasi dan mimesis. Imitasi biasanya dipahami sebagai
aspek positif ketika seseorang mereproduksi perilaku orang lain, sedangkan mimesis
menyiratkan aspek negatif dari sebuah persaingan (Andrade). Persaingan atau rivalitas
terus berlanjut ketika pihak-pihak terkait melakukan balas dendam. Balas dendam, seperti
kekerasan, juga menular.
Tema balas dendam dalam “Kuli Kontrak” cukup sederhana: aparat pemerintah
Belanda menghukum cambuk tiga orang kuli kontrak yang menghalangi pelecehan
terhadap istri-istri mereka. Ketiga kuli pribumi itu dijatuhi hukuman, tetapi juga sekaligus
dijadikan korban balas dendam meskipun keduanya dibedakan oleh motivasi dan tujuan.
Balas dendam dimaksudkan untuk membuat pelanggar menderita, sedangkan hukuman
berfungsi untuk mencegah agar pelanggar tidak berperilaku buruk lagi pada masa depan.
Namun, dalam cerpen Lubis ini masa depan bagi ketiga pelanggar sudah tidak ada lagi.
Sebelum perkaranya dibawa ke depan hakim, mereka dilecuti karena telah menyerang sang
opzichter Belanda. Ketiganya mungkin akan mati setelah dicambuk habis-habisan. Jadi,
hukuman yang mereka terima adalah balas dendam yang diformalkan oleh pemerintah
kolonial.
Sebaliknya, balas dendam dalam cerpen Budi Darma sedikit lebih kompleks karena
melibatkan beberapa pihak yang berganti peran dari waktu ke waktu. Salah satu aksi balas
dendam dinarasikan secara langsung sebagai berikut.
Kabar tidak jelas beredar, pada suatu hari tukang cukur itu dihajar oleh tentara Siliwangi, dengan tuduhan,
dia membuat daftar orang-orang yang dibencinya untuk dihukum mati, tanpa bukti. (Darma, 2016)

Seperti karya Budi Darma yang lain, teknik surprise ending dipergunakan untuk
menggarisbawahi tema balas dendam ini.
Ketika Gito tiba di bekas pabrik rokok, sudah banyak orang berkerumun di sana. Semua mayat tentara yang
terjebak di pabrik sudah diangkut keluar, dibaringkan di pinggir jalan. Salah satu mayat itu tidak lain dan tidak
bukan adalah tukang cukur. (Darma, 2016)

Aksi balas dendam dalam cerpen “Akhir Perjalanan Gozo Yoshimasu” lebih bersifat
komunal dibandingkan dengan balas dendam pribadi seperti pada kedua cerpen sebelumnya. Di
dalam cerpen tersebut dilukiskan betapa pemuda-pemuda berbambu runcing sudah tidak sabar
lagi. Mereka hendak melampiaskan dendam sebagai bangsa terjajah ketika menemui kapten
Jepang itu.

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Semua pemuda yang berada di depannya juga diam. Rasa takut belum meninggalkan wajah mereka. Susah
rasanya melepaskan diri dari rasa takut, benci, dan amarah setelah lebih dari tiga tahun ditindas oleh
tentara-tentara bermata sipit itu. Tentara Jepang dikenal kejam dan gemar menyiksa. (Siregar, 2017)

Pemuda-pemuda tersebut menjadi gelap mata dan emosional. Mereka ingin segera
melampiaskan hasrat membalas dendam. Mereka tidak mampu berpikir jernih sehingga
menganggap semua tentara Jepang “kejam dan gemar menyiksa”. Karena itu, ketika pemuda-
pemuda itu ganti menyiksa dan menghabisi tentara-tentara Jepang yang tak melawan itu, dendam
komunal mereka terasa terbalaskan.
Kompleksitas terlihat di sini karena lelaki bertubuh besar tidak menghendaki balas dendam
sebesar yang dirasakan oleh anak buahnya. Ketika seorang pemuda dengan marah merampas
senapan dari tangan temannya dan mengarahkan senjata tersebut ke tubuh Yoshimasu yang tidak
berdaya, lelaki bertubuh besar menghalanginya. Tokoh bertubuh besar, dengan cara pandang
Girard, tidak terkecoh oleh hasrat tiruan. Hal itu terlihat dalam adegan yang dikutip agak
panjang demi kejelasan sebagai berikut.
Lelaki bertubuh besar berteriak mencegahnya.
Dengan sekuat tenaga, pemuda pemilik bambu runcing itu menusukkan sangkur yang melekat di senapan
itu ke dada Yoshimasu.
Perwira Jepang itu bersimbah darah.
Lelaki bertubuh besar itu mencoba menolong Yoshimasu.
Tapi, saat itu juga sangkur yang masih merah dengan darah itu diarahkan sang pemuda ke dada lelaki
bertubuh besar itu.
Jika salah bersikap, ia akan mengalami nasib seperti Yoshimasu. (Siregar, 2017)

Karena hasratnya tidak sama dengan pemuda-pemuda yang diamuk amarah, lelaki
bertubuh besar itu tidak termobilisasi untuk membalas dendam. Siregar menegaskannya
demikian: “Setelah itu lelaki bertubuh besar hanya dapat menyaksikan dengan rasa tidak percaya
semua yang dilakukan para pemuda yang tadi dipimpinnya.” (Siregar, 2017)
Dengan demikian, dapat disimpulkan bahwa pembedaan yang dilakukan Girard atas
imitasi dan mimesis seperti yang disebutkan pada awal subbab ini terwakili oleh beberapa tokoh
dalam cerpen-cerpen yang dikaji. Ayah dalam “Kuli Kontrak” dan lelaki bertubuh besar dalam
“Akhir Perjalanan Gozo Yoshimasu” memproduksi perilaku positif (imitasi) setelah
menyaksikan aksi kekerasan. Keduanya menolak dan mengutuki tindakan balas dendam.
Sementara itu, hasrat mimesis yang mempertuan dan melahirkan balas dendam terlihat pada
sebagian besar tokoh. Yang masuk dalam kelompok ini, antara lain, ialah para pemuda yang
kalap dan rekan-rekan seorganisasi anak laki-laki yang bertubuh besar dalam cerpen Siregar; kuli
kontrak dan opzichter Belanda dalam cerpen Lubis; dan hampir semua tokoh dalam cerpen Budi

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Darma. Tokoh-tokoh bocah yang bertindak sebagai narator tidak masuk dalam kelompok terse-
but karena mereka hanya mengamati.

Pengambinghitaman
Kekerasan adalah lingkaran setan yang terus-menerus dan menimbulkan balas
dendam (Sindhunata, 2006: 207). Lingkaran setan itu harus diputus. Girard menyebutnya
“pengambinghitaman”, yakni proses yang merujuk pada ritual keagamaan kuno saat dosa-
dosa manusia secara metaforis dikenakan pada seekor kambing. Lalu, binatang kurban ter-
sebut ditinggalkan di padang pasir atau dikorbankan untuk para dewa (Andrade).
Berangkat dari ritual semacam itu, orang yang menerima kekerasan komunal disebut
“kambing hitam”. Kematiannya diperlukan bagi sebuah regenerasi perdamaian komunal
dan pemulihan hubungan.
Ketiga kuli kontrak yang dihukum cambuk, orang-orang sipil dan militer yang
dibunuh atas inisiatif tukang cukur, dan Kapten Gozo Yoshimasu adalah kambing hitam.
Mereka dikorbankan agar rivalitas tidak berlanjut dengan balas dendam.
Pada cerpen Mochtar Lubis, kuli-kuli kontrak harus dihukum agar tidak terjadi
konflik berkelanjutan di onderneming Kayu Aro di daerah Jambi antara pekerja-pekerja
pribumi dan pengawas kebun berkebangsaan Belanda. Peristiwa pencambukan di penjara
yang diam-diam disaksikan oleh si pencerita merupakan sebuah ritus korban.
Sebagai seorang demang atau wedana, ayah si pencerita harus menjadi penengah
yang membela kepentingan penjajah meskipun berlawanan dengan hati kecilnya. Dalam
posisinya sebagai pegawai pemerintah kolonial, tokoh Ayah ini dapat dikatakan telah
berperan serta dalam ritus korban tersebut. Itulah mengapa ia berpesan kepada anaknya
seperti berikut: “Jika engkau besar, jangan sekali-kali kau jadi pegawai negeri. Jadi
pamong praja! Mengerti?” (Lubis, 2010: 7).
Akan tetapi, ayahnya juga pernah menjadi semacam kambing hitam ketika dua
kampung berhenti berperang setelah sebuah batu menyasar mengenai helmnya. Kepala-
kepala kampung itu meminta maaf seraya berkata bahwa mereka tidak bermaksud
memerangi sang wedana. Mereka dengan cepat menerima usulnya untuk berdamai dan
saling berbagi dalam pengairan dan pengolahan sawah. Dalam hal ini, meskipun ada
korban yang kemudian menciptakan perdamaian, mekanisme ritusnya tidak didasari oleh
aksi balas dendam.

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Sementara itu, dalam cerpen “Tukang Cukur” mekanisme kambing hitam

digambarkan sebagai berikut.
Kabar tidak jelas beredar, pada suatu hari tukang cukur itu dihajar oleh tentara Siliwangi, dengan
tuduhan, dia membuat daftar orang-orang yang dibencinya untuk dihukum mati, tanpa bukti.

Pengambinghitaman terlihat paling jelas dalam cerpen “Akhir Perjalanan Gozo

Yoshimasu”, yaitu kapten Jepang dijadikan tumbal untuk mengakhiri kekerasan. Ironisnya,
kekerasan tidak berkurang, tetapi justru menjadi-jadi.
Dapat ditegaskan di sini bahwa kambing hitam yang sejati adalah Gozo Yoshimasu,
kapten Jepang yang “dikenal lembut menghadapi siapa saja”, bukan “prototipe tentara
pendudukan yang terkenal garang dan tanpa belas kasihan” (Siregar, 2017). Profil
Yoshimasu ini cocok dengan gambaran Girard tentang kambing hitam, yaitu seorang
pribadi yang luar biasa yang “tak terkenai wabah kekerasan” (dalam Sindhunata, 2006:
270).
Yoshimasu tidak menginginkan adanya kekerasan sehingga berusaha mengatasi
kekerasan itu. Kapten yang halus, tetapi tegas ini meyadari bahwa para pemuda yang
terbakar semangat dan amarah itu amat memerlukan persenjataan untuk mempertahankan
kemerdekaan. Perwira Jepang tersebut mengambil risiko dihukum oleh tentara Sekutu
karena dianggap bersekongkol untuk menjadikan Indonesia merdeka. Yoshimasu tidak
menginginkan pertumpahan darah. Dia lalu membiarkan para pemuda mengambil semua
senjata. Oleh karena itu, ketika salah seorang pemuda yang tidak menghiraukan perintah
laki-laki bertubuh besar menusukkan sangkur ke tubuh Yoshimasu, terbuktilah kata Girard
bahwa ketika orang tidak melawan, rezim kekerasan menutup mulutnya. Siregar
menggambarkan ritus itu dengan lugas: “Setelah mengerang beberapa saat, tubuh
Yoshimasu tidak lagi bergerak dan darah terus mengucur dari tubuhnya” (Siregar, 2017).
Pada akhir perjalanan, Gozo Yoshimashu tidak melawan. Dia berhasil membungkam
kekerasan. Dia rela berkorban. Dialah kambing hitam.

SIMPULAN
Telah dibahas dalam penelitian ini bagaimana kekerasan, balas dendam, dan
pengambinghitaman dalam tiga cerpen Indonesia modern, yakni “Kuli Kontrak”, “Tukang
Cukur”, dan “Akhir Perjalanan Gozo Yoshimasu” menjadi tema-tema pokok yang
mengikat satu sama lain.

©2020, Jentera, 9 (1), 43—57 | 55

Kekerasan, Balas Dendam, dan Pengambing Hitaman...

Telah ditunjukkan pula dalam kajian ini bahwa kekerasan sebagai buntut hasrat
mimesis terwakili dalam ketiga cerpen tersebut. Kekerasan ditunjukkan di antara sesama
individu (kuli kontrak melawan opzichter Belanda), individu terhadap kelompok (tukang
cukur melawan pejuang sipil dan militer), dan kelompok terhadap individu (pemuda-
pemuda berbambu runcing melawan Gozo Yoshimasu). Akan tetapi, karena watak
mimesisnya, kekerasan biasanya menular dan menyebar.
Selanjutnya, telah dibahas pula aksi balas dendam yang merupakan dampak
langsung rivalitas atas nama perempuan (dalam “Kuli Kontrak”), darah (dalam “Tukang
Cukur”), dan kekuasaan (dalam “Akhir Perjalanan Gozo Yoshimasu”). Ketiga objek yang
diperebutkan itu dekat satu dengan yang lainnya. Yang paling korosif dari ketiganya
adalah kekuasaan karena hasrat itu tampak di ketiga cerpen dengan tingkat yang berbeda-
beda.
Simpulan terakhir adalah mekanisme kambing hitam ditemukan dalam ketiga cerpen
dengan asal-muasal dan implikasi yang berbeda-beda. Persamaannya adalah kambing
hitam biasanya mewujud dalam tokoh-tokoh yang termarginalkan/terkalahkan. Mereka
adalah para kuli kontrak, korban kesadisan tukang cukur, dan Gozo Yoshimasu. Temuan
itu mengafirmasi gagasan Girard bahwa kambing hitam biasanya kelompok yang
terpinggirkan, tetapi disakralkan dalam ritus korban karena mereka berpotensi memutus
rantai kekerasan sehingga membawa perdamaian.
Akhir kata, jalinan antara kekerasan, balas dendam, dan pengambinghitaman yang
selalu didaur ulang dalam karya sastra lintas negara perlu terus-menerus diteliti dan
direfleksikan. Selama manusia memiliki hasrat, ketiganya akan terus ada. Karya sastra
berfungsi untuk menangisi dan mengingatkan manusia yang silap dan batil agar hasrat
manusia bisa dikelola dengan lebih baik.

DAFTAR PUSTAKA
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(Doctoral dissertation, Universitas Negeri Gorontalo). http://repository.ung.ac.id-
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muchtar-lubis.html
Andayani, A., & Jupriono, D. (2018). Comparative Literary Study on Mochtar Lubis’harimau
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 Novita Dewi

Andrade, G. (n.d.). René Girard (1923—2015). Retrieved September 27, 2019, from Internet
Encyclopedia of Philosophy: https://www.iep.utm.edu/girard/#H2
Dewi, N. (2019). Positioning the Chinese Princess of Peace in World Literature. JP-BSI (Jurnal
Pendidikan Bahasa dan Sastra Indonesia), 4(1), 18-23
https://journal.stkipsingkawang.ac.id/index.php/JP-BSI/article/view/905.Darma, B. (2016,
September 11). Tukang Cukur. Retrieved Mei 15, 2019, from Cerpen Koran Minggu.
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University Press.
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Darma (Doctoral dissertation, University of Muhammadiyah Malang).
https://www.semanticscholar.org/paper/PEMBERONTAKAN-TOKOH-ABSURD-PADA-
KUMPULAN-CERPEN-TUA-Nurfadila/4f06b04b5df220839ab7bee70705ae7d38eed561
Prasetyo, Y., & Haryadi, H. (2017). Kekerasan terhadap Tokoh Perempuan dalam Novel Seperti
Dendam Rindu Harus Dibayar Tuntas dan Lelaki Harimau Karya Eka Kurniawan. Seloka:
Jurnal Pendidikan Bahasa dan Sastra Indonesia, 6(2), 152-160
https://journal.unnes.ac.id/sju/index.php/seloka/article/view/17279.
Purnawijayanti, F. (2006). Pride and Authenticity in “One Hundred Years of Solitude” and “Anak
Bajang Menggiring Angin”. Unpublished Graduate Thesis. Sanata Dharma University,
Yogyakarta.
Schwager, R. (2000). Must there be Scapegoats?: Violence and Redemption in the Bible.
Herefordshire: Gracewing Publishing. https://trove.nla.gov.au/work/11890978?-
selectedversion=NBD24096627
Sindhunata. (2006). Kambing Hitam: Teori René Girard. Jakarta: Gramedia Pustaka Utama.
Siregar, S. (2017, Juli 16). Cerpen Koran Minggu. Retrieved Juni 27, 2019, from Akhir Perjalanan
Gozo Yoshimasu: https://lakonhidup.com/2017/07/16/akhir-perjalanan-gozo-yoshimasu/
Siswanto, W. (2010). Tokoh Ganjil dalam Karya Sastra Budi Darma. Jurnal Humaniora, 22(1), 52-
63. https://media.neliti.com/media/publications/12011-ID-tokoh-ganjil-dalam-karya-sastra-
budi-darma.pdf.
Suprapto, S. (2019). Kepribadian Tokoh dalam Novel Jalan Tak Ada Ujung Karya Muchtar Lubis:
Kajian Psikoanalisis Sigmund Freud. METAFORA, 5(1), 54-69
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Budi Darma. Yogyakarta: Elmatera Publishing. https://www.scribd.com/document-
/318071596/Mencari-Jati-Diri-Kajian-Cerpen-Orang-Orang-Bloomington-Budi-Darma
Thahar, H. E. (2008). Kekerasan Cerpen-Cerpen Indonesia dalam Akhbar Harian Kompas (1992-
1999): Suatu Tinjauan Struktural Genetik. JATI - Journal of Southeast Asian Studies, 13,
127-146. https://jati.um.edu.my/article/view/6204.

©2020, Jentera, 9 (1), 43—57 | 57

E-ISSN : 2580 – 9180
ISSN : 2301 – 461X DOI: Doi.org/10.21009/JPS.081.01

Pemanfaatan Media Komik Digital Melalui Unsur PPR

(Paradigma Pedagogi Reflektif) Pada Matakuliah
Sejarah Asia Barat Modern

Brigida Intan Printina

Universitas Sanata Dharma
Email: intanbrigida@usd.ac.id / brigidaintan91@gmail.com

Abstract: The Use of Digital Comic Media in Modern West Asian History Courses has been
developed as an effective medium in learning. For this reason, this study aims to analyze about 1)
Digital Comic Media Through the Elements of PPR (Reflective Pedagogy Paradigm); 2) Results of
action from Digital Comic Media. The method used is qualitative research that describes activities or
information about ongoing class conditions. The research data was collected through observation with
a sampling technique known as purposive sampling. The sample used is one of the informants to get
information about the right media. The results showed that 1) the use of digital comic media in
Modern West Asian History courses was carried out through 3 elements, namely Competence
including mastery of one of the material in the subject of Modern West Asian History, Concern
described through reflection in digital comics, and Compassion extracting action through the use of
digital comics that are in accordance with the relevance of learning regional history for the progress of
the nation; 2) of the 50 students who take the Modern West Asian History course there are 60% of
students who get A grade, get B score as much as 28% of students, and get C score of 6% of students,
and the rest do not take lectures from the beginning.

Keywords : Media, Digital Comics, Reflective Pedagogical Paradigm, Modern Western Asian
History

Abstract : Pemanfaatan Media Komik Digital Pada Matakuliah Sejarah Asia Barat Modern
telah dikembangkan sebagai media yang efektif dalam pembelajaran. Untuk itu, penelitian
ini bertujuan menganalisis tentang 1) Media Komik Digital Melalui Unsur PPR (Paradigma
Pedagogi Reflektif) ; 2) Hasil aksi dari Media Komik Digital. Metode yang digunakan
adalah penelitian kualitatif yang menggambarkan tentang kegiatan atau informasi tentang
kondisi kelas yang sedang berlangsung. Data penelitian dikumpulkan melalui observasi
dengan teknik cuplikan yang dikenal dengan purposive sampling. Sampel yang digunakan
adalah salah satu informan untuk mendapatkan informasi mengenai media yang tepat.
Hasil penelitian menunjukan bahwa 1) pemanfaatan media komik digital pada mata kuliah
Sejarah Asia Barat Modern telah dilakukan melalui 3 unsur yaitu Competence meliputi
penguasaan salah satu materi pada mata kuliah Sejarah Asia Barat Modern, Concience yang
diuraikan melalui refleksi di komik digital,dan Compassion penggalian aksi melalui
pemanfaatan komik digital yang sesuai dengan relevansi pembelajaran sejarah kawasan
bagi kemajuan bangsa; 2) dari 50 mahasiswa yang mengikuti mata kuliah Sejarah Asia Barat
Modern ada 60% mahasiswa yang mendapat nilai A, mendapat nilai B sebanyak 28%
mahasiswa, dan mendapatkan nilai C sebanyak 6% mahasiswa, dan sisanya tidak
mengikuti perkuliahan sejak awal.

Kata kunci : Media, Komik Digital, Sejarah Asia Barat Modern

Jurnal PENDIDIKAN SEJARAH 1 Vol. 8 No. 1 Januari 2019

PENDAHULUAN

Posisi dunia pendidikan berada pada era yang mengancam tatanan dan

nilai karakter yang ada pada bangsa. Ancaman tersebut muncul seiring

berkembangnya teknologi informasi yang semakin hari semakin terjangkau

dan mampu menyediakan kebutuhan manusia. Hal ini menandakan

masyarakat kita ada pada tatanan baru yang dinamakan Revolusi Industri

4.0. Selaku pendidik ada berbagai hal yang dapat mengubah ancaman

tersebut menjadi peluang, salah satunya pemanfaatan media pembelajaran

sejarah. Pembelajaran sejarah tanpa media di era ini pun terasa dangkal oleh

generasi digital.

Proses pembelajaran yang sesungguhnya mengandung lima komponen

komunikasi yaitu, guru (komunikator), bahan pembelajaran dan media

pembelajaran. Jadi, media pembelajaran merupakan segala sesuatu yang

dapat digunakan untuk menyalurkan pesan (bahan pembelajaran), sehingga

dapat merangsang perhatian, minat, pikiran, dan perasaaan sisswa dalam

kegiatan belajar untuk mencapai tujuan belajar (I Wayan Santyasa, 2007; 3).

Robinson, Molenda, dan Rezabek (2008: 40-41) mengungkapkan “Some

enthusiasts for using media improve learning seem to assume that merely ambedding

the content into a newer media format will automatically improve its effectiveness”.

Pemanfaatan media pembelajaran dapat menimbulkan antusiasme

pembelajar yang secara otomatis meningkatkan efektifitas pembelajar.

Dalam hal ini media komik digital menjadi salah satu sarana yang tepat

untuk membangkitkan kesadaran sejarah sekaligus mengembalikan karakter

bangsa yang sesungguhnya.

Berbagai kajian mengenai komik digital dalam pembelajaran sejarah

menjadi acuan penelitian ini. Penelitian Ijang Permana Sidik yang berjudul

Efektifitas Media Komik Digital Terhadap Peningkatan Hasil Belajar Siswa

Jurnal PENDIDIKAN SEJARAH 2 Vol. 8 No. 1 Januari 2019

Pada Mata Pelajaran Sejarah menunjukkan bahwa media komik digital

efektif dalam meningkatkan hasil blajar siswa dalam ranah kognitif.

Kajian Marcel Bonnef (1998:8) mengenai Komik Indonesia juga menjadi

salah satu referensi dalam penelitian ini. Menurut pandangannya komik

mengandung aspek grafis dimaa para pembaca sulit membayangkan realitas

dari buku bacaan biasa sehingga gambar komik dibuat sederhana agar setiap

orang mampu mencernanya. Komik juga mampu menyumbang beberapa

unsur yang berguna untuk menjawab masalah yang lebih umum saat ini,

yaitu gambaran yang khas Indonesia.

Pembelajaran berpola PPR adalah pembelajaran yang mengin-

tegrasikan pembelajaran bidang studi dengan pengembangan nilai-nilai

kemanusiaan. Pembelajaran bidang studi disesuaikan dengan konteks siswa,

sedangkan pengembangan nilai-nilai kemanusiaan ditumbuh-kembangkan

melalui dinamika pengalaman, refleksi, dan aksi. Pembelajaran ini dikawal

dengan evaluasi (Subagya, 2010:51).

Tujuan dari pembelajaran PPR terwujud dalam 3 unsur yang ada pada

tujuan pembelajaran. Ketiga unsur tersebut adalah Competence, Conscience,

dan Compassion. Competence merupakan kemampuan secara kognitif atau

intelektual, Conscience ialah kemampuan afektif dalam menentukkan

pilihan-pilihan yang dapat dipertanggungjawabkan secara moral, sedangkan

Compassion adalah kemampuan dalam psikomotorik yang berupa tindakan

konkret maupun batin disertai sikap bela rasa bagi sesame (Subagya, 2010:

23-24)

Penerapan PPR dalam pembelajaran melalui sebuah siklus yang terdiri

atas 5 unsur-unsur pokok. Unsur-unsur pokok tersebut yaitu: konteks

(context), pengalaman (experience), refleksi (reflection), tindakan (action),

dan evaluasi (evaluation) (P3MP, 2008:8). Unsur yang digunakan dalam

Jurnal PENDIDIKAN SEJARAH 3 Vol. 8 No. 1 Januari 2019

artikel ini hanya meliputi 2 unsur yaitu refleksi dan tindakan, karena

pemanfaatan komik digital untuk memenuhi salah satu tugas dalam

perkuliahan Sejarah Asia Barat Modern.

Dari urian diatas, maka dapatlah digambarkan tujuan penulisan artikel

ini diantaranya untuk memaparkan pelaksanaan hingga hasil media komik

digital pada matakuliah Sejarah Asia Barat Modern. Para mahasiswa

menunjukkan antusiasme dan menjiwai semangat nasionalisme hal ini

tampak pada analisis data yang telah dilakukan.

METODE

Penelitian ini dilaksanakan pada mata kuliah Sejarah Asia Modern

Tahun ajaran 2018/2019. Penelitian ini merupakan penelitian kualitatif

deskriptif. Sumber data diperoleh dari mahasiswa angkatan 2017 (Semester

III), Program Studi Pendidikan Sejarah FKIP Universitas Sanata Dharma

Yogyakarta. Dokumen yang diteliti merupakan media pembelajaran yang

melalui penugasan berupa komik digital dan daftar nilai.

Teknik Pengumpulan data salah satunya Observasi yaitu menggali

data dari sumber data yang berupa peristiwa, aktivitas, perilkau, tempat

atau lokasi, dan benda serta rekaman gambar. (HB. Sutopo, 2006: 67-69)

Penelitian ini menggunakan teknik cuplikan yang dikenal dengan purposive

sampling (sample bertujuan). (Sutopo, 2006: 64). Peneliti memilih salah satu

informan dianggap dapat menjawab informasi yang berkaitan dengan

pemanfaatan media pembelajaran komik digital. Validitas data dalam

penelitian ini menggunakan trianggulasi sumber/data dan metode.

Tenik analisis data secara khusus kegiatannya dilakukan secara

induktif, interaktif dari setiap unit datanya bersamaan dengan proses

pelaksanaan pengumpulan data.

Jurnal PENDIDIKAN SEJARAH 4 Vol. 8 No. 1 Januari 2019

HASIL

Data yang diperoleh dari penelitian ini diantaranya komik digital hasil

karya mahasiswa terkait materi yang ada pada silabus yang didalamnya

memuat materi Analisa Konflik Timur Tengah (Asia Barat) Abad

Modern,Nasionalisme Turki Pasca Imperium, Nasionalisme di Negara-

Negara Arab, Perjuangan dan Pergolakan di Yaman, Lahirnya Nasionalisme

Mesir dan Kepentingan Barat, Kemerdekaan Suriah dan Libanon Tahun

1941, Perang Arab Israel, Perang Israel-Palestina, Perjuangan Kemerdekaan

Iran Pendudukan dan Nasionalisme Irak, Perang Teluk I, Perang Teluk II,

dan Perang Teluk III.

Setiap komik berisi dialog mengenai materi dan refleksi akar

permasalahan yang juga dapat menjadi solusi atas permasalahan bangsa

Indonesia, karena kedua bangsa memiliki cirikhas yang sama untuk

beberapa bidang. Berikut merupakan hasil komik yang diambil secara acak

dari beberapa karya mahasiswa angkatan 2017 (Semester III)pada mata

kuliah Sejarah Asia Modern Tahun ajaran 2018/2019.Program Studi

Pendidikan Sejarah FKIP Universitas Sanata Dharma Yogyakarta.

Jurnal PENDIDIKAN SEJARAH 5 Vol. 8 No. 1 Januari 2019

 Gambar 1.
Nasionalisme dan Para Pelopor Bersatu untuk Bangsa Arab, karya Yoas Tri Joko Purnomo

Gambar 1 mendeskripsikan karya Yoas Tri Joko Purnomo mengenai

Nasionalisme dan Para Pelopor Bersatu untuk Bangsa Arab. Ketika

Napoleon Bonaparte menyebarkan pengaruh Revolusi Perancis (liberte,

egalite, dan fraternite) banyak pelopor nasionalisme Arab yang memiliki misi

menyelamatkan bangsanya terbebas dari tradisi yang terlalu konservatif

untuk tetap memajukan bangsa serta terbebas dari penetrasi asing

diantaranya Sultan Abdul Hamid II(Turki),Al-Tahtawi (Mesir), Muhammad

Rashid Rida (Syria), Mustafa Kemal Ataturkh (Turki), Gammal Abdul

Nasser (Mesir). Maka, hal ini merupakan gagasan yang sama dengan apa

Jurnal PENDIDIKAN SEJARAH 6 Vol. 8 No. 1 Januari 2019

yang dikemukakan Soekarno sebagai nasionalis bangsa bahwa setiap warga

mampu mempertahankan ideology bangsa dari segala ancaman yang ada.

Gambar 2. Perang Teluk III Karya Agung Karuniasthi

Gambar 2 menguraikan karya komi digital dari Agung Karuniasthi

mengenai Perang Teluk III bahwa Amerika Serikat lebih menanamkan

pengaruh ideologinya melalui jalinan mitra dengan beberapa wilayah yang

terkena konflik diantaranya Iran, Kuwait, Israel, dan membendung kekuatan

radikal seperti Saddam Husein dalam Perang Teluk III. Maka, di era ini

setiap generasi mampu bercermin dari segala situasi di waktu dan belahan

dunia manapun untuk dapat menata bangsa Indonesia agar tidak tertimpa

masalah serupa.

Jurnal PENDIDIKAN SEJARAH 7 Vol. 8 No. 1 Januari 2019

 Gambar 3.
Belajar Untuk Mencintai Indonesia dari Konflik Arab dan Israel karya Agustinus Isak
Sitorus (Vol 1)

Gambar 4.
Belajar Untuk Mencintai Indonesia dari Konflik Arab dan Israel karya Agustinus Isak
Sitorus (Vol 1)

Jurnal PENDIDIKAN SEJARAH 8 Vol. 8 No. 1 Januari 2019

 Gambar 3 dan Gambar 4 dijabarkan secara jelas oleh Agustinus Isak

Sitorus bahwa kemajuan bangsa terletak pada situasi dan kondisinya.

Apabila negara itu dapat menjaga perdamaian maka warga dunia juga ikut

berpartisipasi membangun negara kita, karena tidak hanya SDA yang kita

miliki namun juga karakter budaya yang amat diminati warga dunia

layaknya Yerusalem sebagai salah satu negara pelopor perdamaian dunia.

Demikian beberapa komik digital hasil karya mahasiswa, semuanya

ditekankan untuk membawa misi yang baik untuk masa depan bangsa lewat

refleksi yang ada.

PEMBAHASAN

Hasil karya mahasiswa terkait materi Sejarah Asia Barat Modern yang

ada pada silabus dan dibuat dalam bentuk komik digital telah menunjukkan

hasil yang sesuai berdasarkan evaluasi yang telah dilakukan.

Diagram 1. Hasil Aksi Penugasan Komik Digital pada mata kuliah Sejarah Asia Barat
Modern

Penilaian Aksi Membuat Komik Digital Sejarah

Asia Barat Modern

60
50
Persentase

40
30
20
10
0
A B C D E
76-80 71-75 66-70 60-65 >60
Banyaknya Mahasiswa 30 14 3 0 3
PERSENTASE 60 28 6 0 6

Hasil pada diagram tersebut menunjukkan bahwa dari 50 mahasiswa

yang mengikuti mata kuliah Sejarah Asia Barat Modern ada 60% mahasiswa

yang mendapat nilai A, mendapat nilai B sebanyak 28% mahasiswa, dan

Jurnal PENDIDIKAN SEJARAH 9 Vol. 8 No. 1 Januari 2019

mendapatkan nilai C sebanyak 6% mahasiswa, dan sisanya tidak mengikuti

perkuliahan sejak awal.

Hasil penelitian berupa komik digital pada mata kuliah Sejarah Asia

Barat Modern juga menujukkan bahwa segala persitiwa yang ada

diantaranya perjuangan nasionalisme bangsa-bangsa Arab, perjuangan

melawan penetrasi asing, hingga meningkatkan toleransi di negara

berkacamata dari Yerusalem merupakan sesuatu pencapaian yang maksimal

dari pemanfaatan media pembelajaran sejarah. Hal ini sejalan dengan apa

yang dikaji oleh Robinson, Molenda, dan Rezabek (2008: 40-41) yang

mengungkapkan “Some enthusiasts for using media improve learning seem to

assume that merely ambedding the content into a newer media format will

automatically improve its effectiveness”. Pemanfaatan media pembelajaran

dapat menimbulkan antusiasme pembelajar yang secara otomatis

meningkatkan efektifitas pembelajar.

Seperti yang telah dilakukan oleh mahasiswa angkatan 2017 (Semester

III), Program Studi Pendidikan Sejarah FKIP Universitas Sanata Dharma

Yogyakarta, pada mata kuliah Sejarah Asia Modern yang menggunakan

media komik digital sebagai sarana menuangkan gagasan untuk memajukan

bangsa dan menumbuhkan semangat nasionalisme. Hal tersebut selaras

dengan gagasan Kajian Marcel Bonnef (1998:8) yang menegaskan bahwa

Komik Indonesia dapat menjadi salah satu referensi dalam penelitian ini.

Komik juga mampu menyumbang beberapa unsur yang berguna untuk

menjawab masalah yang lebih umum saat ini, yaitu gambaran yang khas

Indonesia.

Salah satu pemaknaan sebagai pendidikan karakter yang dapat diambil

dalam menjawab tantangan Revolusi Industri 4.0 ialah penggunaan

pendekatan pembelajaran yang dapat mengimbangi media pembelajaran

Jurnal PENDIDIKAN SEJARAH 10 Vol. 8 No. 1 Januari 2019

sejarah dengan menggunakan komik digital yaitu Paradigma Pedagogi

Reflektif (PPR). Hal ini sejalan dengan kajian Subagya, (2010: 23-24) bahwa

Competence merupakan kemampuan secara kognitif atau intelektual,

Conscience ialah kemampuan afektif dalam menentukkan pilihan-pilihan

yang dapat dipertanggungjawabkan secara moral, sedangkan Compassion

adalah kemampuan dalam psikomotorik yang berupa tindakan konkret

maupun batin disertai sikap bela rasa bagi sesame (Subagya, 2010: 23-24).

Competence merupakan bagian dari penguasaan salah satu materi pada mata

kuliah Sejarah Asia Barat Modern. Unsur Refleksi merupakan salah satu

aspek Conscience dan aksi ialah Compassion.

Keterbatasan dalam penelitian ini adalah tidak semua unsur PPR

diuraikan karena fokus pada beberapa unsure saja yaitu aksi dan refleksi.

Namun, hal ini menjadi fokus kajian karena seringkali dalam perkuliahan

kedua hal ini sulit untuk diimplementasikan.

Adapun implikasi terhadap bidang keilmuan bahwa Pemanfaatan

media komik digital dapat digunakan di semua jenjang pendidikan,

sedangkan untuk pembuatannya khusus untuk siswa setingkat sekolah

menengah hingga perguruan tinggi. Setiap pendidik juga dapat

berkolaborasi untuk mengasilkan media pembelajaran sejarah yang tepat

guna demi penanaman karakter dan masa depan bangsa.

KESIMPULAN

Hasil penelitian Media Komik Digital Melalui Unsur PPR (Paradigma

Pedagogi Reflektif) pada Matakuliah Sejarah Asia Barat Modern

mendeskripsikan Materi Sejarah Asia Barat Modern. Ada 3 prinsip PPR yang

digunakan yaitu Competence merupakan bagian dari penguasaan salah satu

materi pada mata kuliah Sejarah Asia Barat Modern. Unsur Refleksi

Jurnal PENDIDIKAN SEJARAH 11 Vol. 8 No. 1 Januari 2019

merupakan salah satu aspek Conscience dan aksi ialah Compassion. Setiap

komik berisi dialog mengenai materi dan refleksi akar permasalahan yang

juga dapat menjadi solusi atas permasalahan bangsa Indonesia, karena

kedua bangsa memiliki cirikhas yang sama untuk beberapa bidang.

Dari 50 mahasiswa yang mengikuti mata kuliah Sejarah Asia Barat

Modern ada 60% mahasiswa yang mendapat nilai A, mendapat nilai B

sebanyak 28% mahasiswa, dan mendapatkan nilai C sebanyak 6%

mahasiswa, dan sisanya tidak mengikuti perkuliahan sejak awal. Hasil

penelitian berupa komik digital pada mata kuliah Sejarah Asia Barat Modern

juga menujukkan bahwa segala persitiwa yang ada diantaranya perjuangan

nasionalisme bangsa-bangsa Arab, perjuangan melawan penetrasi asing,

hingga meningkatkan toleransi di negara berkacamata dari Yerusalem

merupakan sesuatu pencapaian yang maksimal dari pemanfaatan media

pembelajaran sejarah.

Dalam bidang keilmuan, Pemanfaatan media komik digital dapat

digunakan di semua jenjang pendidikan, sedangkan untuk pembuatannya

khusus untuk siswa setingkat sekolah menengah hingga perguruan tinggi.

Setiap pendidik juga dapat berkolaborasi untuk mengasilkan media

pembelajaran sejarah yang tepat guna demi penanaman karakter dan masa

depan bangsa.

DAFTAR PUSTAKA
[1]. Bonnef, Marcel. (1998). Komik Indonesia. Jakarta: KPG

[2]. P3MP-USD. 2008. Model Pembalajaran Berbasis Pedagogi Ignasian.

Yogyakarta: Universitas Sanata Dharma

[3]. Subagyo. 2010. Paradigma Pedagogi Reflektif Mendampingi Peserta Didik

Menjadi Cerdas dan Berkarakter. Yogyakarta: Kanisisus

Jurnal PENDIDIKAN SEJARAH 12 Vol. 8 No. 1 Januari 2019

[4]. Sutopo. H.B. (2006). Metodologi Penelitian Kualitatif: Dasar Tori dan
Terapannya dalam Penelitian Pendidikan Edisi Kedua. Surakarta: UNS
Press.

[5]. Santayasa, I Wayan. (2007). Makalah Workshop Media Pembelajaran bagi

Guru-Guru SMA Negeri Banjar Angkan pada tanggal 10 Januari 2007.
Banjar: Angkan Klungkung.

[6]. www.toondoo.com link pembuatan komik digital

Jurnal PENDIDIKAN SEJARAH 13 Vol. 8 No. 1 Januari 2019

 QUOTES BUDI UTOMO SEBAGAI SARANA PENGUAT KESADARAN NASIONAL

Brigida Intan Printina 1

Dosen Universitas Sanata Dharma Yogyakarta
Jl. Affandi, Mrican, Caturtunggal, Depok, Sleman, DIY 55281

ABSTRAK
Artikel ini bertujuan untuk menggambarkan Quotes Budi Utomo Berbasis Aplikasi Canva untuk
Penguat Kesadaran Nasional. Agar perjuangan gerakan Budi Utomo dimaknai secara mendalam oleh
generasi maka media visual grafis dipilih untuk menguatkan kesadaran nasional generasi. Hal ini selaras
dengan prinsip dasar pergerakan Budi Utomo yaitu keutamaan pikiran atau budi dalam hal pendidikan.
Metode penelitian dalam artikel ini ialah deskriptif kualitatif. Hasil penulisan mendeskripsikan proses
dan hasil pengggunaan media visual grafis yang memotret pergerakan Budi Utomo dengan tujuan
memperkuat kesadaran nasional para pemuda Indonesia sehingga mampu mengintegrasikan perjuangan
masa lalu sebagai suatu modal “mengulang kembali kejayaan masa lalu” lewat pendidikan. Harapannya
dengan artikel ini para pemerhati sejarah mampu mengimplementasikan pembelajaran sejarah dengan
mudah dan dapat menyesuaikan perkembangan teknologi, namun tanpa kehilangan identitas sebagai
bangsa yang berbudaya.

Kata Kunci: Quotes, Budi Utomo, Sarana Penguat Kesadaran Nasional

ABSTRACT
This article aims to describe the Budi Utomo Quotes Based on Canva Applications for National
Awareness Strengthens. In order for the struggle of the Budi Utomo movement to be interpreted in depth
by generations, the visual graphic media was chosen to strengthen the national awareness of the
generation. This is in line with the basic principles of Budi Utomo's movement, namely the primacy of
mind or mind in terms of education. The research method in this article is qualitative descriptive. The
writing results describe the process and results of the use of visual graphic media that photographed
Budi Utomo's movement with the aim of strengthening the national awareness of Indonesian youth so
as to be able to integrate past struggles as a capital "repeating the glory of the past" through education.
The hope with this article is that observers of history are able to implement historical learning easily
and can adjust technological developments, but without losing their identity as a cultured nation.

Keywords: Quotes, Budi Utomo, National Awareness Strengthening Facility

PENDAHULUAN membuahkan hasil; walau dari segi kuantitas

Penderitaan yang dialami oleh kaum
pribumi akibat praktek kolonialisme-
imperialisme oleh bangsa Barat sudah tak
terperikan lagi. Pribumi yang merasa terjajah
secara lahir-batin, ingin bersegera menyudahi
nasib yang mereka alami, yaitu dengan bereaksi
melawan penjajah. Berbagai perlawanan
bersenjata di berbagai pelosok Nusantara, seperti
Perang Diponegoro, Perang Padri, Perang
Puputan, dan lain sebagainya, dilancarkan dalam
rangka mengusir penjajah. Namun, rupanya,
perlawanan menggunakan otot tidak begitu
memang massa dari pihak pribumi yang
dikerahkan di medan perang cukup banyak,
namun dalam segi teknologi persejataan masih
kalah jauh apabila dibandingkan dengan bangsa
Barat. Hal tersebut yang membuat kaum pribumi
berubah haluan, yang semula mengandalkan
kekuatan otot diganti dengan kekuatan otak;
yang semula terlihat sangat non-kooperatif
menjadi (pura-pura) kooperatif.
Kebangkitan nasional adalah masa
dimana bangkitnya rasa dan semangat persatuan,
kesatuan dan nasionalisme serta kesadaran untuk
memperjuangkan kemerdekaan republik

1
Penulis Koresponden
E-mail address: intanbrigida@usd.ac.id
doi: 10.25157/ja.v6i1.2043 Copyright©2019 Jurnal Artefak e-ISSN: 2580-0027

Halaman | 1

Indonesia. Masa ini ditandai dengan lahirnya
Budi Utomo pada tanggal 20 Mei 1908 sebagai
organisasi pelajar guna memajukan
kepentingan-kepentingan priyayi rendah,
dimana jangkauan geraknya terbatas pada
penduduk Pulau Jawa dan Madura. (M.C.
Ricklefs, 1998:249).
METODE PENELITIAN
Metode yang digunakan ialah deskriptif
kualitatif untuk menggambarkan Quotes Budi
Utomo Berbasis Aplikasi Canva untuk Penguat
Kesadaran Nasional.
HASIL PENELITIAN DAN PEMBAHASAN
Hasil Penelitian
Budi Utomo merupakan sebuah organisasi
pelajar yang didirikan oleh Dr.Sutomo dan para
mahasiswa STOVIA (School tot Opleiding voor
Inlandsche Arsten) yaitu Goenawan, Dr. Cipto
Mangoenkeosoemo dan Soeraji serta R.T Ario
Tirtokusumo, yang didirikan di Jakarta pada 20
Karya Nurul Yuliani; mahasiswa pendidikan sejarah (FKIP USD) angkatan 2017
Halaman | 2
Jurnal Artefak:
History and Education, Vol.6 No.1 April 2019
Mei 1908. Organisasi ini bersifat sosial,
ekonomi, dan kebudayaan.
Dalam karyanya Akira Nagazumi
menegaskan bahwa berdirinya Budi Utomo tak
bisa lepas dari peran Dr. Wahidin Sudirohusodo.
Walaupun bukan pendiri Budi Utomo, namun
beliaulah yang telah menginspirasi Dr. Sutomo
dan kawan-kawan untuk mendirikan organisasi
pergerakan nasional ini. Dr.Wahidin
Sudirohusodo sendiri adalah seorang alumni
STOVIA yang sering berkeliling di kota-kota
besar di Pulau Jawa untuk mengkampanyekan
gagasannya mengenai bantuan dana bagi pelajar-
pelajar pribumi berprestasi yang tidak mampu
melanjutkan sekolah. Gagasan ini akhirnya
beliau kemukakan kepada pelajar-pelajar
STOVIA di Jakarta, dan ternyata mereka
menyambut baik gagasan mengenai organisasi
tersebut dan dari sinilah awal perkembangan
menuju keharmonisan bagi orang Jawa dan
Madura. Gagasan ini pula yang menginspirasi
para mahasiswa dalam perkuliahan Strategi
Pembelajaran Sejarah dengan membuat suatu
Quotes yang mampu menggugah kesadaran
nasional para pemuda.
Brigida Intan Printina
Quotes Budi Utomo Sebagai Sarana Penguat Kesadaran Nasional
Budi utomo sebagai organisasi pelajar
yang baru muncul ini, secara samar-samar
merumuskan tujuannya untuk kemajuan Hindia,
dimana yang jangkauan gerak semulanya hanya
terbatas pada Pulau Jawa dan Madura yang
kemudian diperluas untuk penduduk Hindia
seluruhnya dengan tidak memperhatikan
perbedaan keturunan, jenis kelamin dan agama.
Namun dalam perkembangannya terdapat
perdebatan mengenai tujuan Budi Utomo,
dimana Dr. Cipto Mangunkusumo yang
bercorak politik dan radikal, Dr. Radjiman
Wedyodiningrat yang cenderung kurang
memperhatikan keduniawian serta Tirtokusumo
(Bupati Karanganyar) yang lebih banyak
memperhatikan reaksi dari pemerintah kolonial
dari pada memperhatikan reaksi dari penduduk
pribumi(Soedarto, 1979:26).
Karya Prayer Yosua Ari Tonang; mahasiswa
pendidikan sejarah (FKIP USD) angkatan 2017
Setelah perdebatan yang panjang, maka
diputuskan bahwa jangkauan gerak Budi Utomo
hanya terbatas pada penduduk Jawa dan Madura
dan tidak akan melibatkan diri dalam kegiatan
politik. Bidang kegiatan yang dipilihnya
pendidikan dan budaya. Pengetahuan bahasa
Belanda mendapat prioritas utama, karena tanpa
bahasa itu seseorang tidak dapat mengharapakan
kedudukan yang layak dalam jenjang
kepegawaian kolonial. Dengan demikian Budi
Utomo cenderung untuk memejukan pendidikan
bagi golongan priyayi dari pada bagi penduduk
pribumi pada umumnya. Slogan Budi Utomo
berubah dari perjuangan untuk mempertahankan
penghidupan menjadi kemajuan secara serasi.
Hal ini menunjukkan pengaruh golongan tua
Halaman | 3
yang moderat dan golongan priyayi yang lebih
mengutamakan jabatannya.
(Poesponegoro;Notosusanto, 1984:178).
Karya Agung Kurniasthi dan Elisabeth;
mahasiswa pendidikan sejarah t(FKIP USD)
angkatan 2017
Pancaran eksistensi Budi Utomo di
Indonesia dibuktikan dengan diadakannya
konggresnya yang pertama di Yogyakarta pada
tanggal 3-5 Oktober 1908. Dalam waktu singkat
Budi Utomo mengalami perubahan orientasi.
Kalau semula orientasinya terbatas pada
kalangan priyayi maka menurut edaran yang
dimuat dalam Bataviaasch Nieuwsblad tanggal
23 Juli 1908, Budi Utomo cabang Jakarta
menekankan cara baru bagaimana memperbaiki
kehidupan rakyat. Di dalam konggres tersebut
menghasilkan beberapa keputusan,sebagai
berikut :
1. Tidak mengadakan kegiatan politik.
2. Bidang utama adalah pendidikan dan
kebudayaan.
3. Terbatas wilayah Jawa dan Madura.
4. Mengangkat Raden Adipati Tirtokusumo
(Bupati Karanganyar) sebagai ketua Budi
Utomo.
Semenjak dipimpin oleh Raden Adipati
Tirtokoesoemo, banyak anggota baru Budi
Utomo yang bergabung dari kalangan
bangsawan dan pejabat kolonial, sehingga
banyak anggota muda yang memilih untuk
menyingkir. Di bawah kepengurusan generasi
tua, kegiatan Budi Utomo yang awalnya terpusat
di bidang pendidikan, sosial, dan budaya,
akhirnya mulai bergeser di bidang politik.
Strategi perjuangan Budi Utomo juga ikut
berubah dari yang awalnya sangat menonjolkan
sifat protonasionalisme menjadi lebih kooperatif
dengan pemerintah kolonial belanda(Soedarto,
1978:26).

Perkembangan selanjutnya merupakan
periode yang paling lamban bagi Budi Utomo.
Aktivitasnya hanya terbatas pada penerbitan
majalah bulanan Goeroe Desa dan beberapa
petisi, yang di buatnya kepada pemerintah
berhubung dengan usaha meninggikan mutu
sekolah menengah pertama. Tatkala
kepemimpinan pengurus pusat makin melemah,
maka cabang-cabang BU melakukan aktivitas
sendiri yang tidak banyak hasilnya. Pemerintah
yang mengawasi perkembangan Budi Utomo
sejak berdirinya, dengan penuh perhatian dan
harapan akhirnya menarik kesimpulan bahwa
pengaruh Budi Utomo terhadap penduduk
pribumi tidak begitu besar (Poesponegoro;
Notosusanto, 1984:178).
Karya Gabriel Pradipta, Rafael, Gunard;
mahasiswa pendidikan sejarah (FKIP USD)
angkatan 2017
Pada tahun 1912 terjadi pergantian
pemimpin dari Tirtokusumo ke tangan Pangeran
Noto Dirodjo yang berusaha dengan sepenuh
tenaga mengejar ketinggalan. Dengan ketua
yang baru itu, perkembangan Budi Utomo tidak
begitu pesat lagi. Hasil-hasil yang pertama
dicapainya, yaitu perbaikan pengajaran di daerah
kesultanan dan kasunanan. Budi Utomo
mendirikan organisasi Darmoworo. Tetapi
hasilnya tidak begitu pesat. Dalam masa
kepemimpinannya terdapat dua organisasi
nasional lainnya yaitu syarekat Islam dan
Indische Partij. Kedua partai tersebut merupakan
unsur-unsur yang tidak puas terhadap Budi
Utomo.
Budi Utomo menempuh cara dan
menyesuaikan dengan situasi dan kondisi pada
waktu itu, sehingga wajar jika Budi Utomo
berorientasi pada kultural, bukan politik.
Tindakan yang tepat ini berarti Budi Utomo
tanggap terhadap politik kolonial yang sedang
Halaman | 4
Jurnal Artefak:
History and Education, Vol.6 No.1 April 2019
berlaku. Contohnya ialah bahwa pemerintah
sudah memasang rambu Regeerings Reglement
(RR) pasal 111 yang bertujuan membatasi hak
untuk rapat dan berbicara, dengan perkataan lain
adanya pembatasan hak berpolitik.
Selama RR masih berlaku maka kegiatan
Budi Utomo hanya terbatas pada bidang sosio-
kultural. Ini merupakan bukti bahwa Budi
Utomo selalu menyesuaikan diri dengan keadaan
sehingga gerakan kultural lebih mewarnai
kegiatan Budi Utomo pada fase awal.
Kebudayaan sendiri dijunjung tinggi guna
menghargai harkat diri agar mampu menghadapi
kultur asing yang masuk. (Suhartono, 2001:32).
Karya Fr. Isak dan Aini ; mahasiswa pendidikan
sejarah (FKIP USD) angkatan 2017
Pada dekade ketiga abad XX kondisi-
kondisi sosio-politik makin matang dan Budi
Utomo mulai mencari orientasi politik yang
mantap dan mencari massa yang lebih luas.
Kebijakan politik yang dilakukan oleh
pemerintah kolonial, khususnya tekanan
terhadap pergerakan nasional maka Budi Utomo
mulai kehilangan wibawa, sehingga terjadilah
perpisahan kelompok moderat dan radikal dalam
Budi Utomo. Selain itu juga, karena Budi Utomo
tidak pernah mendapat dukungan massa,
kedudukannya secara politik kurang begitu
penting, sehingga pada tahun 1935 organisasi ini
resmi dibubarkan. (Ricklefs, 1998:251)
Tujuan organisasi Budi Utomo tidak
maksimal karena banyak hal, yaitu :
1. Adanya kesulitan finansial.
Brigida Intan Printina
Quotes Budi Utomo Sebagai Sarana Penguat Kesadaran Nasional

2. Adanya sikap Raden Adipati Tirtokusumo Proklamasi 1908-1945. Yogyakarta:

yang lebih memperhatikan kepentingan
pemerintah kolonial dari pada rakyat.
3. Lebih memajukan pendidikan kaum priyayi
dibanding rakyat jelata.
4. Keluarnya anggota dari gologan mahasiswa.
5. Bahasa Belanda lebih menjadi prioritas
utama dibandingkan dengan Bahasa
Indonesia.
Priyayi yang lebih mementingkan jabatan
lebih kuat dibandingkan jiwa nasionalisnya.
Pustaka Pelajar
Sumardi,dkk. The Intelectual's Constribution In
The National Movement Of In Indonesian
1908-1928. Jurnal Historica, Universitas
Negeri Jember (UNEJ), Vol.1, No 2,
2017.

PENUTUP

Simpulan
Pendidikan menjadi akar semangat
kemajuan bangsa. Banyak generasi milenial
yang tidak mengerti mengapa suatu kehidupan
harus melalui pendidikan. Budi Utomo
menggerakan semangat pemuda dan
menyadarkan setiap pribadi bahwa satu-satunya
jalan melawan penindasan dan kebodohan ialah
pendidikan. Maka banyak pemuda diambil untuk
memikirkan masa depan bangsa Indonesia.
Semangat juang inilah yang mesti tertanam pada
pemuda masa kini agar mau memikirkan masa
depan dan berjuang untuk bangsa.

DAFTAR PUSTAKA

Akira nagazumi. (1989). Bangkitnya

Nasionalisme Indonesia: Budi Utomo
1908-1918.Jakarta: PT Pustaka Utama
Grafiti.
Blumberger, J. Th. Petrus. (1931). De
Nationalistische Beweging In
Nederlandsch-Indie, Haarlem, H.D.
Tjeenk Willink & Zoon N/V.
M.Harun Alrasyid. Zaman Bergerak: Analisis
Historis tentang Awal Perjuangan Politik
Indonesia Masa Kolonialisme 1912-1926,
dalam Jurnal Madani, Vol 1, Mei 2006
Madjelis Luhur Persatuan Tamansiswa, Karja Ki
Hadjar Dewantara. Yogyakarta: Madjelis
Luhur Persatuan Tamansiswa, 1961.
Poesponegoro, M.D dan Notosusanto, N. (1984).
Sejarah Nasional Indonesia V. Jakarta:
Balai Pustaka.
Soedarto, dkk. (1979). Sejarah Kebangkitan
Nasional Daerah Kalimantan Barat.
Jakarta: Depdikbud.
Suhartono. (2001). Sejarah Pergerakan
Nasional Dari Budi Utomo sampai

Halaman | 5
 Jurnal Artefak:
History and Education, Vol.6 No.1 April 2019

Halaman | 6
 IJHS, e-ISSN 2597-4718, p-ISSN 2597-470X, Vol. 2, No. 2, March 2019, pp. 204 - 214

International Journal of Humanity Studies

http://e-journal.usd.ac.id/index.php/IJHS
Sanata Dharma University, Yogyakarta, Indonesia

THE ROLES BUDI UTOMO IN WOMEN’S

ORGANIZATION MOVEMENTS IN 1928-1940

Brigida Intan Printina

Sanata Dharma University
intanbrigida@usd.ac.id
DOI: https://doi.org/10.24071/ijhs.2019.020210
received 10 December 2018; revised 9 January 2019; accepted 23 February 2019

Abstract
This article is the result of research on the role of Budi Utomo as the driving force
of women’s movement. The article attempts to describe the track records of
women and their organizations during 1928-1940 which were inspired by Budi
Utomo youth movement as a reformation movement of Indonesian people. The
type of research is a historical research, i.e. the description of the roles of Budi
Utomo as a motor of women’s movements during 1928-1940. The method
employed in the research is a library study using historical analysis. The findings
revealed the development of Budi Utomo movement and its roles in mobilizing
women during 1928-1940.

Keywords: Roles of Budi Utomo, movement, women’s organization

Introduction
Budi Utomo was the pioneer of women’s movements in Indonesia. At the
beginning, woman emancipation movements were initiated by a personal
transformation such as Kartini and Dewi Sartika. Later on, the movements found a
clear direction after the reformation done by Budi Utomo. Women created a new
tradition of not excluding themselves but exploring the outside world, so that
Indonesian women could voice their wise reformation according to the character
of the nation. One of the challenges is the Indonesian tradition, which made
women curb themselves under the stigma of self-limitation as they had to follow
their predestination. Thus, the nature of being women should not become the
limitation which curbed themselves. In this way, young people nowadays would
be able to uphold their dignity with their character without considering status and
gender (Printina, KR: 2017).
Discrimination against women during the colonial era could be observed in
the way the Dutch colonial recruited women to become gundik (a term used for
sexual workers during the colonial era). Moreover, they often got pregnant and
gave birth to mixed-breed Dutch-Indonesian babies who were not accepted legally
as either Dutch or Indonesia citizens. Therefore, they built a diaspora community
in Papua and create their new tradition of “Tong-Tong Fair” in order to secure
their identity and gain acknowledgements (Marlene voor de, 2009:368).

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IJHS, e-ISSN 2597-4718, p-ISSN 2597-470X, Vol. 2, No. 2, March 2019, pp. 204–214

Budi Utomo focused its movements on the equality of social people, and it
could be seen in women’s movements in Indonesia. Some women’s organizations
were established in 1915 by Dewi Sartika (1884-1947), among them was
pengasah budi (Mind Sharpener) in Bandung and Semarang established by Budi
Wanito (Women’s Mind), which aimed at fighting for women’s progress and
emancipation.
Women’s movements did not stay silent seeing injustice to women.
Therefore, some women’s movements were established after Sumpah Pemuda
(Youth Pledge) in October 1928. The commemoration of Mother’s Day in 22
December 19281 in Yogyakarta, which took place at presently known as
Wanitatama Building, was the evidence of reformation in women’s movements in
Indonesia (Soewondo, 1955:128). One of the issues raised in the Indonesian
women's congress was the living condition of Indonesian women, which were
curbed by patriarchal culture which were based on feudal values (Suryochondro,
1984). Some women’s organizations participating in the congress were Wanita
Oetomo (Outstanding Women), Aisyah, Poetri Indonesia (Indonesian
Gentlewomen), Wanita Katolik (Catholic Women), Wanito Moeljo (Noble
Women) and women in Sarekat Indonesia (Indonesian Sarekat), Jog Islamienten
Bond and Wanita Taman Siswa (Wieringa, 1988.12). Some prominent figures of
women movements were Nyi (Mrs., Javanese) Hadjar Dewantara from Wanita
Taman Siswa, Mrs. Soekonto from Wanita Oetomo and Sujatin Kartowijono from
Poetri Indonesia (Prasetyo, 1998:17).
These women’s movements were no longer observed after the domestication
of the New Order regime. Thus, young generation now could learn the lesson that
although women could not voice their aspirations revolutionarily, they were able
to inspire young generation through the character they possessed and it will be
discussed further in this paper. Besides, women’s roles could not be separated
from the struggle of Budi Utomo movements, which were dominated by men.

Methods
The research method of this article was a library study with historical
analysis, in which the writer collected data by means of source criticism, analyzed
them by interpreting the sources and historical writings, and also implemented
feminism approach to strengthen historical writings (Syamsuddin, 2007:86).
The stages of historical method cannot be rearranged or reversed by putting
forward criticism interpretation, or historiography. All kinds of historical writings
or historical research put forward historical sources as absolute requirements
which must be available. Without historical sources, stories of the past cannot be
reconstructed by historians (Hamid, et al., 2011:43). Stages in writing this article
were: heuristic or data collecting, verifying or source validation, interpreting, and
historiography (Abdurrahman, 1999:55). In the last stage (historiography), the
data were merged to explain the role of Budi Utomo in the development of
organizations during the national movement era, in this case women’s
organization (Voeger, 1997:4).

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Findings and Discussion

The Indonesian revolutionary young people in the twentieth century realized
that the only way to fight against colonialism and imperialism was simply by
recognizing the capabilities they had, namely politics. However, in order to do so,
they were required to have sufficient knowledge and experience to be able to find
out the weaknesses of the opponent. An understanding of nationality began to
grow in Indonesia, which was initiated by scholars who received educational
opportunities. Ethical politics had an influence on efforts to improve the colonies,
although in practice it was still aimed at dredging up colonies’ resources. The
Dutch also had a role in introducing the nationalism to the indigenous people (in-
landers) by establishing schools for the people. In 1893 Eerste Klass Indlandsche
Scholen was founded (Sekolah Bumi Putera Angka Satu), which was devoted to
the indigenous people of the nobility and priyayi, and Tweede Klass Inslandsche
Scholen (Bumiputera Angka Dua School) for poor indigenous people (Ricklefs,
2008:37).
This strategy was also carried out by Budi Utomo movements which were
initiated by Dr. Wahidin Sudirohusodo, a scholar who felt responsible for any
forms of colonialism that happened to his country. He realized this when visiting
the STOVIA School (one of the educational institutions that produced low
Javanese priyayi). Together with his colleagues at STOVIA (Soetomo and
Goenawan Mangunkusomo), Dr. Wahidin conducted an exploration on the island
of Java to raise educational funds. Budi Utomo believed that gathering educated
people would enable them to free their country from all kinds of imperialism and
colonialism. Kurniadi (1987: 12) confirmed that young people were the national
asset with the capabilities to build the country through education. The
establishment of the Budi Utomo organization was inseparable from the role of
Dr. Wahidin Sudirohusodo, who gave advice to Soetomo to form a movement-
based organization (Komandoko, 2008: 8).
Budi Utomo gave an opportunity for Indonesian youth to participate in
educational activities as one of the visions of the organization. One of the reasons
for the establishment of Budi Utomo was that the growth and development of
educated groups in the regions, which at that time was very late compared to the
central government (Soedarto, 1978:26). The development of education in the past
time was much influenced by the Dutch because at that time the Dutch came to
the archipelago in a cooperative manner with the kings, later on the Dutch
influence on education in Yogyakarta was systematically applied like trade,
culture, agriculture, language, culture and law. To date the existence of Dutch
heritage schools in Yogyakarta were well maintained and sustained, for examples
SMA Negeri 3 Yogyakarta, SMA Negeri 11 Yogyakarta, SMP Negeri 5
Yogyakarta (Bambang Soewando, 1977:140).
After successfully raising enough funds to build a movement, on May 20,
1908, on the 26th street Abdulrahman Saleh Jakarta, they established a
community called Budi Utomo, which was chaired by Soetomo. At the beginning
of the formation of the Budi Utomo was the organization intended only as a
cultural organization limited to Javanese and Madurese communities. However, in
the early development of the organization, the membership had already covered
all Indonesian people regardless of their ethnicities and religions. In addition,
Budi Utomo organization was the first organization for indigenous Javanese

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which was established in modern system, so that the first congress attracted much
attention from the press throughout the Indies (Nagazumi, 1972:73).
The nationalism movement in the 20th century in Indonesia was pioneered by
national figures, one of whom was Budi Utomo (Suwarno, 2011: 1). The same
feelings and ideals experienced by the countries in Asia because of the various
rebellions which happened to their countries made the natives feel being treated
unfairly. Some of the influences that moved the community towards nationalism
were the Boxer rebellion in China and the Philippines resistance against Spain
(Wiharyanto, 2015:19). The nationalist movement had the same awareness of
placing the highest loyalty of individuals towards their nation and homeland. The
principles that they are upheld were togetherness, unity and democracy
(Mangunhardjana, 1985:33). Young people who had the opportunity to enter the
Dutch East Indies school were called the educated class.
Budi Utomo was a national movement organization founded on May 20, 1908
and the organization stimulated scholars be involved. Some newspapers affirmed
that there was a growing desire among the indigenous elite to fight for their own
interests. However, since the presence of Dr. Wahidin, there had been some
reforms to promote education and awareness among the Javanese, and it became
the main advocate for the establishment of Budi Utomo. Sutomo also emphasized
the term Budi Utomo when responding to Dr. Wahidin’s explanation stated in
Javanese, saying ‘puniko pedamelan ingkang sae, mbutekaken budi ingkang
utami’ (It is truly a good deed, showing a noble character.). Upon hearing Dr.
Wahidin’s words, Sutomo’s friend Suraji named the newly established
organization Budi Utomo (Tirtoprodjo, 1984:12).
Budi Utomo organization was not only known as one of the first national
organizations in Indonesia, but also as one of the longest lasting organizations
until the proclamation of Indonesian independence (Suhartono, 1994: 32).
From Budi Utomo records, it was very obvious that there were some reforms
introduced by Budi Utomo in the form of local awareness which was formulated
in a modern organization, especially women’s organizations which caused social
political reformation in Indonesia. The visions and missions of Budi Utomo were
aimed to make standard of living and gender equality become clear visions of
women’s movements which were to be founded in that era.
The women’s movements (organizations) gave rise to feminists who
understood women’s issues and various feminist ideologies. Feminist ideology
contains ideas that describe sexism in a society and how this condition can be
eliminated in the future. One example of sexism is the idea of women’s domestic
roles. The idea about women’s domestic roles has been attacked by feminists
because it refers to the conservative image of women’s social conditions (Jurnal
Perempuan: 1998). The bases of every feminist ideology were values and targets
that will allow the achievement of ideal social conditions for women. Feminist
ideologies consist of various kinds of ideologies, including; liberal feminism,
radical feminism, Marxist feminism, and social feminism. In Indonesia, liberal
feminism and social feminism were known to respond to issues of colonial policy
and their influence on women and society (Fakih, 1997:73).
Several years after the establishment of Budi Utomo, in 1912 the first
women’s organization was established in Jakarta, which was called Putri Mardika.
This organization fought for education for women and encouraged them so that

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women gained recognition in public, freed themselves from fear and placed them
in equal positions with men terms of employment (Wieringa, 1999:105).
Prior to the establishment of Budi Utomo, leaders of women movement
focused the mission on fighting for women’s position in marriage and family
life, improving their skills and knowledge to strengthen their roles as decision
makers in family life (Pringgodani, 1970: 20-21). This was made clear by the
great ideals of Raden Ajeng Kartini (1879-1904) that Indonesian women at that
time had to be free from the problems of forced marriage and polygamy. This
appeal was also caused by her own painful experience as Kartini was forcibly
mated with a polygamous regent named RMAA Djojodhiningrat. Indeed, Kartini
also had a big wish in her mind to free Indonesian women through education. It
was proven as Kartini wrote twice about education. In her letter dated October 11,
1901, she wrote (Kartini:1987:76):

According to my father, becoming teachers was the best option for

me...Where else would I be able to spread my dream in a better way other
than it, as an educator foryoung girls who would be mothers in the
future?...

Later in her letter to Mrs Abendanon on Januari 21, 1901, Kartini wrote:
It is from women that humans received their first education... and it is
getting clearer for me that the education we first receive is not something
meaningless for entire lives. And how could local mothers educate their
children if they themselves were not educated?... Not only to women but
also to all Indonesian people would education give benefit to girls.

The same thing was also felt by female pioneers who struggled after the
movement from Budi Utomo. It was proven by adding teaching fields and
enhancing skills of women. Hence, the new vision of education was born after the
reformation of Budi Utomo which was continued by Dewi Sartika.
The second role of Budi Utomo which was very prominent was seen in the
women’s movement including the Women’s Congress. Initially the congress was
held to strengthen a movement which started from the Youth Congress which had
been carried out earlier before the Indonesian Women’s Congress. The Youth
Congress, which is currently known as the Youth Pledge day, held on October 28,
1928 was the forerunner of the Indonesian Women’s Congress which was
established on December 22, 1928 (the date is celebrated as Mother’s Day). It was
not surprising that the renewed mindset of progressive women of Indonesia was
also from the merit of the Indonesian male movement Budi Utomo.
Since then more women’s organizations whose vision was almost the same as
the organizations of the national movement in general, namely social politics and
culture, emerged. After the establishment of the first women’s organization named
Putri Mardika (Independent Women) Pawiyatan Wanito was established in
Magelang in 1915.
The influence of the Indonesian women’s movement in politics had been
proven since the period of national revival. They designed plans and programs
starting at the national level to local areas. They also gave an insight to small
groups of women on how to participate in an organization, so that their members

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were ready to carry out their duties. For example, it was shown by Indonesian
Women’s Union or Persatuan Perempuan Indonesia (PPI), which embraced small
movements into a single unit within the women’s movement federation
(Kartini:1987:76).
In its program, the women's movement made all members active and sensitive
to political problems, established a committee to abolish women’s trafficking,
solved problems within the women’s movement, maintained their respective
movements, built good relations with other movements, and played many roles in
women’s movement during the national revival era.
Along with the establishment of various national organizations and political
parties, the women’s movement in the form of organizations began to be
established, either as a wing (part of existing women's organizations) or forming a
separate organization carried out by women's struggles in one sector at a certain
level.
The spirit of women’s organization also appeared several months after the
Youth Pledge was read in theYouth Congress in 1928. This was proven by the
holding of the First Women’s Congress in Yogyakarta. About a thousand people
attended the official reception of commencement of the Women's Congress which
was held for the first time in Yogyakarta (Pusat Pengembangan Sumberdaya
Wanita:124) on December 22, 1928 (the date is celebrated as National Mother’s
Day as starting from at this moment Indonesian women gained awareness of
promoting their status in society). There were various issues originating from
various organizations that were raised as the topics of discussion, such as Aisyah,
Wanita Utomo, Wanita Taman Siswa, Catholic Women, and other small
organizations at that time (Blacburn, 2007: 11).

Picture 1: The spirit of the Indonesian women’s movement in the first

Indonesian Women’s Congress on December 22-25, 1928, in Yogyakarta.
Source: http//: artikel_kolomkitajurnalism.org. October 28, 2011

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Picture 2: Desember 15, 1928. The Core Committee of Indonesian Women’s

Congress from left to right: Nyi Hadjar Dewantara (Wanita Taman Siswa), Ibu
Soekonto ( Wanita Oetomo- Congress Chairperson), Nn. Soejatin (Putri
Indonesia) now known as Ibu Kartowijoyo. Source: Foto rep. Idayu (Susan
Blacburn, op.cit.)

Picture 3: Desember 22, 1928. The first Indonesian Women’s Congress. From
left ro right: Ny.B. Goelarso, Ny. S. Kartowijono, Ny. Hardjodiningrat, Nyi
Hadjar Dewantara, Ny. Soekonto (Congress chairperson), Ny. Sonearjo
Mangoenpoespito (writing), Ny. Ismoediati Saleh, Ny. Moendijah, Ny. Anwar,
Ny.Dirdjowongso. S: Foto rep. Idayu (Susan Blacburn, op.cit.)

The influence of the Women’s Congress in 1928 gave rise to other

organizations of wives; one of the most prominent one at that time was the Sedar
Wives. The organization struggled to make Indonesian women play an active role
in politics, improve good working conditions for women workers and support
national education for women workers.
National actions which had been carried out by the women's movement since
the early 20th century include the education of women, paying attention to the
condition of orphans and widows, child marriages, reformation of the marriage
rules in Islam, raising awareness of the importance of self-esteem among women,

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and paying attention to the negative impacts of forced marriage. There was also a
campaign against the children marriage.

Picture 4: Barisan Laskar Putri (Female Army Ranks). Source: Ruth Indiah
Rahayu

The struggle did not stop there; in 1930 a congress was held in Surabaya. The
congress created new discourses such as women’s trafficking and women’s voting
rights (Kowani, 1978: 38), also established work information offices for women
and initiated research on sanitation in the villages and on high child mortality
rates.
In 1930’s many women’s organizations fought against coercion from
concubines who exploit minors. Putri Budi Sedjati Organization built a dormitory
for women and girls who were “abandoned” and trained them to be skillful in
sewing, cooking, and other skills so that they could become skillful domestic
helpers (Indisch Vrouwenjaarboek 1936:12).
One of the agreements of the first women’s congress at that time was the
determination of Mother’s Day on December 22, and since 1950 it was
recognized as the National celebration day. This was a historic momentum that
can be felt by the Indonesian women’s movement to date (Blacburn, 2007:12).

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Picture 5: The celebration of Mother’s Day. Source: Ruth Indiah Rahayu

The first congress produced a federation of women’s organizations called

Indonesian Women’s Association (Persatuan Perempuan Indonesia - PPI). A year
later the PPI was changed to PPII (Perikatan Perhimpunan Isteri Indonesia -
Affiliation of the Indonesian Wife Association). PPII was very active in the field
of education and efforts to eradicate women trafficking. At the Congress in 1932,
PPII raised the issue of the struggle against women trafficking and one of the
important decisions was the establishment of the Association for the Eradication
of Women and Children Trafficking (Perkumpulan Pemberantasan Perdagangan
Perempuan dan Anak - P4A) (Sekretariat Negara Republik Indonesia, 2011: 1).
After the first national Indonesian Women’s Congress, the next national
congresses were held in three cities, namely in Jakarta (1935), Bandung (1938),
and Semarang (1941). The frequently conducted national congresses had
increased nationalism spirit of other Indonesian women’s organizations
(Blacburn, 2007:12).
At the 1935 congress, the Indonesian Women’s Congress (Kongres
Perempuan Indonesia - KPI) was formed, and PPII was dissolved. Although their
focus of attention was on poor women, their membership still consisted of the
upper class, and the demands they voiced mostly revealed the interests of upper
class women (Weirenga, 1998:12). Since then, national movements, especially the
women’s movements, had developed rapidly, and there were also signs of a
growing spirit of nationalism. The enthusiasm was apparent at the beginning of
the Japanese occupation. There were several women’s movements namely the
Women’s Union of the People (Perempuan Serikat Rakyat - PSI) and the Sedar
Wives (Sedar Isteri) which opposed the Dutch colonial government. They also
paid attention to the anti-capitalism struggle (Blacburn, 2007:13).
In 1935 the issue of women’s suffrage demand was raised for the first time in
the congress. This was due to the colonial government policy which opened the
opportunity for Indonesian women without voting rights (Vreede-de Stuers, 1960:
95). For this reason a campaign was carried out and women were involved in
Volksaard. At that time, the first woman to study in the Netherlands as a lawyer
was Maria Ulfa. Since then the voting rights for women was opened (Locher-
Scholten: 2000).
In the later development, a group of observers of female workers emerged,
which was chaired by Mrs. Sujatin. With her group, Mrs. Sujatin went to Lasem
to investigate the conditions of the batik laborers, who were actually hostage
workers. This group of women protested against the working conditions of
women workers, and also discussed the fate of the comfort women and
concubines of the male owners of batik business (Rambe, 1983: 43).
In 1940 for the first time, an association called Perkumpulan Pekerja
Perempuan Indonesia (the Indonesian Women Workers Association) was formed
in Jakarta. The members of the association consisted of women who worked in
offices, both government and private sectors, such as teachers, nurses, office
employees, and so on. However, judging from its activities, these organizations
could not be regarded as a professional organization, because in general their
activities focused on female skills education and promoting of nationalism. These

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activities were not very much different from the activities carried out by other
women’s movements.

Conclusion
Budi Utomo played significant roles in promoting Indonesian women’s
movements, among them are 1) motivating the birth of the first Indonesian
women’s movement, Putri Mardika (Independent Women) ; 2) transforming the
women’s vision by means of raising the women’s status in the social, cultural and
political fields; 3) promoting the fast growth of women’s organizations which
were established between 1928 and 1940, starting from Putri Mardika
(Independent Women) to the Indonesian Women Workers Association in Jakarta.
From the discussion we can learn the meaning of being spectacles of the life
of the nation, and that the responsibility to build society and the state is our
common task regardless of our status, gender or anything else. Therefore, it is
difficult for the nation to grow without learning deeper or recognizing youth
movements during the national movement. Without youth and without Indonesian
women, this nation would never have existed.

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44 |JURNAL AGASTYA VOL 9 NO 1 JANUARI 2019

Analisa Potensi Geografis Timur Tengah Menjadi Kekuatan Teritori Melalui

Komik Digital Berlandaskan Paradigma Pedagogi Reflektif
Brigida Intan Printina
Program Studi Pendidikan Sejarah, Fakultas Keguruan dan Ilmu Pendidikan,
Universitas Sanata Dharma
Abstrak
Analisa Potensi Geografis Timur Tengah Menjadi Kekuatan Teritori Melalui
Komik Digital Berlandaskan Paradigma Pedagogi Reflektif telah menjawab tantangan
era Revolusi Industri 4.0 menjadi peluang. Tujuan penelitian ini ialah 1)menganalisis
potensi geografis Timur Tengah menjadi kekuatan teritori ; 2)menguraikan komik digital
berlandaskan paradigma pedagogi reflektif. Metode yang digunakan adalah penelitian
kualitatif yang menggambarkan tentang kegiatan atau informasi tentang kondisi kelas
yang sedang berlangsung. Data penelitian dikumpulkan melalui observasi dengan teknik
cuplikan yang dikenal dengan purposive sampling. Sampel yang digunakan adalah salah
satu informan untuk mendapatkan informasi mengenai media yang tepat. Hasil
penelitian menunjukan bahwa 1) Banyak pelopor nasionalisme Arab yang memiliki misi
menyelamatkan bangsanya terbebas dari tradisi yang terlalu konservatif untuk tetap
memajukan bangsa serta terbebas dari penetrasi asing diantaranya Sultan Abdul Hamid
II(Turki), Al-Tahtawi (Mesir), Muhammad Rashid Rida (Syria), Mustafa Kemal Ataturkh
(Turki), Gammal Abdul Nasser (Mesir). Selain gagasan para nasionalis wilayah lain yang
merasakan pengaruh asing yang kuat langsung bereaksi dengan membuat ketetapan
netralitas dengan tidak memihak blok manapun yang memiliki kepentingan. Namun, ada
pengecualian untuk Arab Saudi dimana AS tetap bekerjasama dalam bidang ekonomi dan
terbukti dengan adanya perusahaan asing ARAMCO (Arabia American Company Oil) dan
ini dirasa lebih menguntukan dari pada menempatkan pangkalan militer asing.; 2)
Frekuensi mahasiswa yang menguraikan analisa potensi geografis Timur Tengah
menjadi kekuatan teritori melalui komik digital berlandaskan paradigma pedagogi
reflektif ialah sebesar 30% atau sekitar 15 dari jumlah keseleuruhan mahasiswa 50,
sedangkan topik lain (tokoh, konflik ideologi, konflik kepentingan barat, konflik
perbatasan) mendapatkan porsi rata-rata seitar 10-20%.
Kata Kunci: komik digital, Timur Tengah, Pedagogi

Pendahuluan kawasan yang di masa kini dan mendatang

Perkembangan negara-negara di menjadi pusat perimbangan kekuatan global
Timur Tengah tidak dapat lepas dari Timur dan Barat. Sejak dahulu, Timur
perhatian dunia. Kawasan ini memiliki arti Tengah mempunyai arti strategis yang
strategi yang besar karena letak menjadi incaran negara-negara besar. Hal
geografisnya pada titik pertemuan tiga ini dikarenakan letaknya pada pertemuan
benua dan kekayaan minyaknya maupun Eropa, Asia dan Afrika, kawasan Timur
ketergantungan negara-negara Barat dan Tengah menguasai jalan-jalan masuk ketiga
Jepang pada kekayaan minyak itu. benua itu. Timur Tengah berbatasan dengan
Perkembangan negara Timur Tengah Laut Merah, Laut Tengah, Laut Hitam, Laut
menjadi lebih penting dan menarik Kaspi, Teluk Parsi dan Samudera Hindia. Di
perhatian dunia karena terjadi di suatu kawasan Timur Tengah juga terdapat jalur-
 ANALISIS POTENSI GEOGRAFIS TIMUR TENGAH MENJADI KEKUATAN………| 45

jalur air yang strategis seperti Selat secara luas dan mendalam dapat
Bosporus, Selat Dardanella, Terusan Suez, dipecahkan secara tuntas. Orang egois dan
Selat Bab el Mandeb dan Selat Hormuz. tidak mampu berkomunikasi secara
Dengan demikian, baik melalui daratan interpersonal akan sulit menangani
maupun perairan kawasan ini memandang persoalan yang kompleks dalam kehidupan
ke banyak penjuru, bahkan keunikan sekarang. Kehidupan yang menuntut
geostrateginya diakui oleh negara-negara sesuatu serba sistematis dan cepat, rentan
besar di dunia. Artikel ini berfokus pada memicu sikap apatis dan pro individualis.
potensi geografis Timur Tengah menjadi Mahasiswa sebagai calon pendidik dituntut
kekuatan teritori. Tidak semua orang kreatif dalam mengkolaborasikan materi,
memandang bahwa Timur Tengah memiliki metode dan media.
potensi karena adanya konflik memudarkan Hal ini selaras dengan konsep
pandangan dunia terhadap kekuatan paradigma pedagogi reflektif yang terwujud
peradaban yang dulu pernah ada. dalam 3 unsur yang ada pada tujuan
Para mahasiswa dalam satu mata pembelajaran. Ketiga unsur tersebut adalah
kuliah terkait konsep tersebut (Sejarah Asia Competence, Conscience, dan Compassion.
Barat Modern) menyajikan analisa dalam Competence merupakan kemampuan secara
bentuk yang berbeda sehingga semua kognitif atau intelektual, Conscience ialah
kalangan mampu memaknai pesan di kemampuan afektif dalam menentukkan
dalamnya melalui media visual yaitu komik pilihan-pilihan yang dapat
digital. Hal ini merupakan peluang besar dipertanggungjawabkan secara moral,
bagi pendidik sejarah untuk tanggap situasi sedangkan Compassion adalah kemampuan
generasi dan menjadikan hal tersebut dalam psikomotorik yang berupa tindakan
sebagai bahan ilmiah untuk menunjang ilmu konkret maupun batin disertai sikap bela
pengetahun khususnya pendidikan sejarah. rasa bagi sesama (Subagya, 2010: 23-24).
Selain itu dalam buku “21st Century Selain harus berhadapan dengan
Skill, Learning for life in Our Times” juga transformasi zaman, manusia juga harus
membahas soal Communication and memiliki nilai humanis supaya manusia
Collaboration yang menyinggung soal dapat menghadapi kehidupan yang selaras
kepedulian sosial. Setiap orang memiiki dengan sesamanya juga di mata Tuhan.
keterampilan daam bekomunikasi dan Prinsip ini dapat kita pegang untuk
bekerjasama dengan orang lain. Persoalan menghadapi era Revolusi Industri 4.0. Meski
yang kompleks menuntut kemampuan dengan segala perkembangan teknologi
komunikasi dan kerjasamaa dengan manusia diharapkan tetap peduli dengan
berbagai pihak sehingga persoalan tersebut sesama dan memberi karakter seperti yang
46 |JURNAL AGASTYA VOL 9 NO 1 JANUARI 2019

dikembangkan Santo Ignatius Loyola. Tinjauan Pustaka

Dengan demikian, pantaslah paradigma A. Potensi Geografis
pedagogi reflektif menjadi sarana yang tepat Menurut Suharyono dan Moch.
dalam mengembangkan pribadi yang peduli Amien (1994: 26-34) Geografi memiliki
dengan transformasi media saat ini. konsep esensial, diantaranya: 1) konsep
Pendidikan di perguruan tinggi lokasi yang berkaitan dengan keadaan
menekankan agar mahasiswa tanggap akan sekitar yang dapat memberi arti sangat
segala bentuk tantangan yang kompleks menguntungkan ataupun merugikan, misal
dengan kuat. Ada segi intelektual, sosial, perbedaan daerah yang memiliki SDA
spiritulal, moral, sikap, fisik, estetik, emosi, strategis wilayahnya subur dan dekat
semua perlu dikembangkan. Di dalam dengan aliran sungai di wilayah Timur
pendidikan itu terdapat daya kritis, inovatif, Tengah, 2) konsep jarak yang memiliki arti
kepedulian, kejujuran, moralitas yang tinggi, penting bagi kehidupan sosial dan ekonomi
termasuk keterampilan membangun misal tingkat kebudayaan dan kehidupan
jaringan dengan komputer atau teknologi. sosial masyarakat di wilayah gurun dengan
Maka peran dosen menjadi tepat di wilayah pantai di Timur Tengah.
jika mampu mengasah kepedulian sosial Beberapa wilayah di Timur Tengah
mahasiswa. Mereka diharapkan menyadari memiliki potensi. Hal ini sejalan dengan
kegunaan suport sistem untuk kajian Arnold Toybe bahwa hanya karena
meningkatkan kesuksesan belajar. adanya tantangan dan jawaban terhadap
Mahasiswa diajak untuk mulai menyadari tantangan itu, maka kebudayaan bangsa
bahwa mereka dikondisikan sebagai calon akan maju. Teori kebudayaan tersebut
guru sejarah yang inovatif. Kecenderungan dibuktikan dimana bangsa Sumeria berhasil
minat dan motivasi membaca serta menjawab tantangan alam, yaitu mengubah
memahami bacaan sekarang sangat kurang. lembah Sungai Eufrat dan Tigris dari rawa
Maka guru sejarah masa mendatang dan hutan (bukan daerah strategis dan
dapat selektif dan professional dalam subur) menjadi daerah pertanian yang
menggunakan media pembelajaran agar subur. Secara politis dan kultural, Timur
pembelajaran sejarah lebih menarik dan Tengah dapat dibagi ke dalam dua wilayah
bermakna. Paradigma pedagogi reflektif utama: Sabuk Utara dan Inti Arab.
yang diterapkan memberi makna cara Wilayah Sabuk Utara berbatasan
berpikir dan bertindak yang langsung dengan Rusia, dan mayoritas
menyaturagakan nilai kemanusiaan ke etniknya ialah non-Arab. Kehadiran Rusia di
setiap materi dalam proses pembelajaran. utara perbatasan menciptakan ikatan yang
tidak tampak, sehingga ada berjuta-juta
 ANALISIS POTENSI GEOGRAFIS TIMUR TENGAH MENJADI KEKUATAN………| 47
orang memiliki dua pilihan keyakinan untuk
memisahkan atau melindungi diri dari
budaya Arab. Maka dapat terlihat wajah
politiknya sekarang jika Turki, Iran dan
Afghanistan berbeda dalam banyak hal. Bila
dikaji dari sisi pertahanan yang tidak
merata, mata rantai terkuat ialah Turki
sedangkan yang terlemah ialah Iran (Asgar
Bixby, 1992: xxii).
B. Timur Tengah
Timur Tengah merupakan sebutan
orang Inggris untuk wilayah Asia Barat
Daya, wilayah Eropa Tenggara yang pada
masa lalu berada di bawah kontrol Turki.
Timur Tengah meliputi semua negara yang
terletak di sebelah selatan Uni Soviet dan di
sebelah barat Pakistan, hingga Mesir di
Benua Afrika. Sebelum pemakaian Timur
Tengah, sebutan yang lebih umum adalah
Timur Dekat (Asgar Bixby, 1992: xxii).
Kirdi Dipoyudo juga menguatkan
arti penting Timur Tengah yang telah
muncul semenjak Perang Dunia II,
digunakan oleh orang-orang Inggris dan
Amerika untuk menyebutkan kawasan yang
sebagian besar terletak di Asia Barat Daya
dan Afrika Timur Laut dan oleh sebab itu
dapat dibatasi sebagai jembatan antara
Eropa, Asia dan Afrika. Istilah Timur Tengah
berasal dari perluasan wilayah komando
militer Inggris, yang mula-mula mencakup
negara-negara di sebelah timur Terusa Suez,
sebagai persiapan perang.
Dalam perang itu, istilah Timur
Tengah menjadi lazim dan hampir
menggantikan istilah-istilah yang lebih
umum seperti “Near East” dan “Levant”
(Kirdi Dipoyudo, 1981: 4). Menurut R.H
Davidson, Timur Tengah meliputi negara-
negara diantaranya: Turki, Iran, Irak, Suriah,
libanon, Siprus, Israel, Yordania, Arab Saudi,
Yaman Utara, Yaman Selatan, Oman, Uni
Emirat Arab, Qatar, Bahrain, Kuwait, Sudan,
Simalia, Mesir dan Libia. Kemudian
berdasarkan pertimbangan kebudayaan dan
politik wilayah Tunisia, Aljazair, dan Maroko
ialah termasuk kawasan Timur Tengah.
Begitu pula Mauritania dan Djibouti yang
masing-masing pada tahun 1973 dan 1977
diterima sebagai anggota Liga Arab.
C. Kekuatan Teritori
Kekuatan teritori bergantung pada
hak kedaulatan territorial. Ilmuwan politik
dunia misalnya David Miller (2012: 252-
268) menguraikan hak kedaulatan teritori
teridiri atas tiga unsure, yaitu kedaulatan
hukum, ekonomi, dan perbatasan. Anna Stilz
(2011: 572-607) menguatkan bahwa hak
kedaulautan teritori sebuah negara terdiri
dari lima pilar, yaitu kedaulatan politik,
budaya, ekonomi, perbatasan dan hukum.
Maka dapat dikatakan bahwa kekuatan
teritori ada pada suatu negara yang diakui
baik secara de facto maupun de jure dan
terbebas dari segala bentuk penetrasi asing.
D. Komik Digital
Secara sederhana, digital comics
atau komik digital memiliki ciri khasnya,
khusus untuk digital comics yang berbasis
internet (online), sangat terkait dengan
48 |JURNAL AGASTYA VOL 9 NO 1 JANUARI 2019

kecepatan akses dan bandwith, sehingga yang ada pada tujuan pembelajaran. Ketiga
perlu mempertimbangkan ukuran dan unsur tersebut adalah Competence,
format gambar dalam komik digital yang Conscience, dan Compassion.
dibuat. Digital convergence adalah Competence merupakan kemampuan
pengembangan digital comics yang secara kognitif atau intelektual, Conscience
ditautkan pada media berbasis digital ialah kemampuan afektif dalam
lainnya, seperti game, animasi, film, mobile menentukkan pilihan-pilihan yang dapat
content, dan sebagainya (Hafiz Ahmad, dipertanggungjawabkan secara moral,
2009). Konteks ini, komik tidak hanya sedangkan Compassion adalah kemampuan
menampilkan alur cerita saja, tetapi dapat dalam psikomotorik yang berupa tindakan
disisipkan game, animasi, film, atau aplikasi konkret maupun batin disertai sikap bela
lain yang mempermudah pembaca dalam rasa bagi sesame (Subagya, 2010: 23-24).
mengikuti dan menikmati cerita yang Metode Penelitian
disajikan. Penyimpanan digital comics dapat Penelitian ini dilakukan di R. II/K-34
dilakukan online / menggunakan gadget. Kampus I Universitas Sanata Dharma
Aplikasi komik digital yang Yogyakarta. Penelitian dilakukan pada
digunakan ialah Komik Toondoo. Komik perkuliahan Sejarah Gereja. Subyek
Toondoo merupakan media pembelajaran penelitian adalah mahasiswa semester III
berbasis online dengan website Program Studi Pendidikan Sejarah FKIP USD
www.toondoo.com. Pada website itu, Tahun ajaran 2018/2019. Obyek penelitian
pengguna dapat membuat dan menyusun yaitu komik digital untuk menganalisis
materi pembelajaran dalam bentuk komik, potensi geografis Timur Tengah.
mengambil atau membuat tokoh kartun Penelitian ini menggunakan jenis
yang sudah tersedia atau membuat tokoh Penelitian ini merupakan penelitian
karakter sendiri (dalam kualitatif deskriptif. Teknik Pengumpulan
www.toondoo.com). data salah satunya Observasi yaitu menggali
E. Paradigma Pedagogi Reflektif data dari sumber data yang berupa
Paradigma Pedagogi Reflektif adalah peristiwa, aktivitas, perilkau, tempat atau
suatu pedagogi bukan hanya sekedar lokasi, dan benda serta rekaman gambar.
metode pembelajaran. Suatu pedagogi, (Sutopo, 2006: 67-69) Penelitian ini
berarti merupakan suatu pendekatan, suatu menggunakan teknik cuplikan yang dikenal
cara pengajar mendampingi peserta didik dengan purposive sampling (Sutopo, 2006:
sehingga peserta didik menjadi pribadi yang 64). Peneliti memilih salah satu informan
utuh (Paul Suparno, 2015: 18). Tujuan dari dianggap dapat menjawab informasi yang
pembelajaran PPR terwujud dalam 3 unsur berkaitan dengan pemanfaatan media
 ANALISIS POTENSI GEOGRAFIS TIMUR TENGAH MENJADI KEKUATAN………| 49

pembelajaran komik digital. Validitas data Akhirnya kondisi geografis mendukung

dalam penelitian ini menggunakan masyarakat Mesir menempati sekitar
trianggulasi sumber/data dan metode. lembah sungai Nil hidup secara menetap
Hasil Dan Pembahasan dan mampu mengembangkan
A. Potensi Geografis Bekas Peradaban kebudayaannya. Di akhir abad XX potensi
Mesir geografi menjadi peluang bagi Barat
Lembah sungai Nil menjadi ciri khas khususnya Inggris untuk membentuk
geografis strategis bangsa Mesir dan imperium salah satunya di tanah Mesir.
diperebutkan berbagai wilayah tidak hanya Berikut ini merupakan penggunaan media
wilayah di sekitarnya namun juga bangsa komik untuk menganalisis potensi geografis
Eropa pada abad ke 20. Peradaban Mesir Timur Tengah salah satunya Mesir, dengan
yang maju telah dikenal sekitar tahun 4000 PPR oleh Prihatin Triwahyuniningsih:
SM. Keadaan alam merupakan salah satu
syarat majunya kebudayaan Mesir. Sungai
Nil merupakan sungai terpanjang di dunia
yaitu mencapai 6400 km, mengalir dari arah
selatan ke utara dan bermuara ke laut
Tengah dan melewati empat Negara, yaitu
Uganda, Sudan, Ethiopia dan Mesir.
Sungai Nil meninggalkan lumpur
subur dengan tanaman-tanaman yang
tumbuh di sekitar sungai Nil diantaranya
gandum dan kapas. Faktor geografis,
mampu membuat bangsa Mesir
menerapkan keseimbangan alam dengan
tata cara pembagian air sungai Nil yang
tetap dilestarikan. Sehingga mereka dapat
mengenal alam. Faktor geografis yaitu hidup
di sekitar lembah menuntut mereka untuk
hidup keras karena sering terjangkit
penyakit seperti malaria dan parasit
schistosomiasis yang dapat mengakibatkan
kerusakan hati dan pencernaan.
Untuk itu muncullah ilmu dan alat-
alat pengobatan Mesir kuno pertama kali.
50 |JURNAL AGASTYA VOL 9 NO 1 JANUARI 2019

Mesopotamia berasal dari dua kata

bahasa Yunani yaitu mesos berarti tengah
dan potomos berarti sungai. Mesopotamia
berarti daerah yang terletak di antara dua
sungai besar yaitu sungai Eufrat dan Tigris.
Wilayah ini dikenal dengan sebutan bulan
sabit, sebab daerahnya menyerupai bulan
sabit. Wilayah di tepi sungai Eufrat dan
Tigris merupakan wilayah subur sehingga
dapat mendatangkan manfaat bagi
kehidupan masyarakan di wilayah tersebut
(Sigihardjo Simobroto Budiawan, 1989: 34).
Di abad ke XX wilayah ini menjadi
wilayah yang berpotensi namun juga
menimbulkan konflik. Kekecewaan Saddam
terhadap negara GCC yang telah
dilindunginya dari ancaman revolusi Islam
Iran. Pada saat perang Teluk 1, posisi
Saddam dan GCC ibarat tukang pukul dan
para cukongnya. Namun pada saat Irak
babak belur akibat perang selama 8 tahun
dengan Iran, negara GCC, khususnya Kuwait
dan Uni Emirate Arab, justru berupaya
menusuk dari belakang dengan cara
melanggar kuota produksi OPEC yang
mengakibatkan anjloknya harga minyak di
pasaran Internasional, yang tentunya akan
memperparah kondisi ekonomi Baghdad.
Akibat pelanggaran kuota OPEC
yang dilakukan Kuwait dan Uni Emirates
Arab, harga minyak sempat anjlok sampai
sekitar 15 dolar AS perbarel. Irak yang
Gambar 1. Komik Tondoo Peradaban Mesir
mengandalkan minyak sebagai komoditi
B. Potensi Geografis Bekas Peradaban
utama sangat terpukul dengan anjloknya
Mesopotamia
harga minyak di pasaran Internasional.
 ANALISIS POTENSI GEOGRAFIS TIMUR TENGAH MENJADI KEKUATAN………| 51

Apalagi pendapatan dari sektor minyak

sangat dibutuhkan Irak untuk
merekonstruksi kembali kerusakan akibat
perang dengan Iran selama Perang Teluk.
Selain karena krisis minyak Irak,
juga melancarkan serangan karena faktor
historis politis. Kuwait adalah wilayah Irak
(dulu Mesopotamia) sehingga sampai 1990
Irak secara konstitusional tidak mengakui
Negara Kuwait. Ketika Kuwait
memproklamasikan diri tahun 1961, Irak
tidak mengikutinya. Dengan demikian,
posisi Kuwait tetap menjadi wilayah
kekuasaan Irak atau adanya ketidakjelasan
perbatasan antara negara Kuwait dan Irak
sehingga seringkali Irak mengklaim bahwa
itu adalah daerahnya.
Berikut merupakan penggunaan
media komik untuk menganalisis Potensi
Geografis Bekas Peradaban Mesopotamia
salah satunya Perang Teluk II (Irak-Kuwait),
dengan PPR oleh Anastasia Lefiana Dewi:
52 |JURNAL AGASTYA VOL 9 NO 1 JANUARI 2019

Gambar 2. Komik Tondoo Pedadaban

Mesopotamia
C. Potensi Geografis Bekas Peradaban
Persia
Peradaban Persia terdiri atas
sejumlah bangsa yang berkuasa di Dataran
Tinggi Iran diantaranya Persia, Asia Barat,
Asia Tengah dan Kaukasus. Berikut
merupakan kronologi kebangkitan
peradaban Persia di bawah sejumlah
kekaisaran. Diantaranya kekaisaran Media
dan Akhemeni yang berdiri pada tahun
728SM-550SM berdiri kekaisaran pertama
Iran yang dihuni oleh bangsa Arya. Saat
kerajaan Persia di bawah pemerintahan
Darius ibu kota Persia dipindahkan dan
mulai membangun Persepolis (sebuah
terusan di antara Sungai Nil dan Laut
Merah) dan menjandikannya pelopor untuk
pembangunan Terusan Suez (Sigihardjo
Simobroto Budiawan, 1989: 34).
 ANALISIS POTENSI GEOGRAFIS TIMUR TENGAH MENJADI KEKUATAN………| 53

Pertikaian antara Irak dan Iran

bukan soal baru. Sejak lama kedua negara
tetangga itu bermusuhan karena berbagai
hal. Pertama, antara bangsa Arab dan
bangsa Parsi selalu ada persaingan. Yang
satu tidak dapat menerima keunggulan atau
dominasi yang lain. faktor yang kedua
adalah masalah minoritas etnis. Pada zaman
Shah Iran mendukung perjuangan otonomi
suku kurdi di Irak, sedangkan Irak
mendukung minoritas Arab di Iran yang
memperjuangkan kebebasan yang lebih
besar atau bahkan pemisahan.
Ketegangan Irak-Iran itu mereda
berkat Perjanjian Aljazair tahun 1975.
Berdasarkan penjanjian itu, maka Iran akan
mengehentikan dukungan yang sejauh itu
diberikan kepada pemberontakan suku
Kurdi dan Perbatasan Irak-Iran di Shatt Al-
Arab digeser dari tepi ke tengah perairan.
Irak sebenarnya kurang setuju dengan
penetapan perbatasan itu, tetapi tidak dapat
menolaknya karena pada waktu itu Iran
merupakan kekuatan dominan di kawasan
dan Irak menghadapi pemberontakan-
pemberontakan suku Kurdi yang didukung
oleh Teheran (Dilip Hiro, 1991: 60).
Berikut ini merupakan penggunaan
media komik untuk menganalisis potensi
geografis bekas peradaban Persia salah
satunya Perang Teluk II (Irak-Kuwait),
dengan PPR oleh Anastasia Lefiana Dewi:
54 |JURNAL AGASTYA VOL 9 NO 1 JANUARI 2019

geografis Timur Tengah merupakan bagian

penggalian konsep. Penggalian aksi dan
refleksi telah disampaikan bersamaan
dengan media komik digital. Semua adalah
rangkaian pelaksanaan pembelajaran
berlandaskan paradigma pedagogi reflektif.
Hal ini senada dengan gagasan Paul
Suparno (2015: 10), paradigma pedagogi
reflektif adalah suatu pedagogi bukan hanya
sekedar metode pembelajaran, tetapi suatu
Gambar 3. Komik Tondoo Peradaban Persia pendekatan serta cara pengajar
Upaya mengembangkan potensi mendampingi peserta didik sehingga
geografis Timur Tengah menjadi kekuatan menjadi pribadi yang utuh (Paul Suparno,
teritori. Banyak pelopor nasionalisme Arab 2015: 18).
yang memiliki misi menyelamatkan Frekuensi penugasan komik
bangsanya terbebas dari tradisi yang terlalu menunjukkan sebagian mahasiswa memilih
konservatif untuk tetap memajukan bangsa materi mengenai analisa potensi geografis
serta terbebas dari penetrasi asing Timur Tengah. Hal tersebut seperti
diantaranya Sultan Abdul Hamid II (Turki), ditunjukkan dalam diagram berikut ini:
Al-Tahtawi (Mesir), Muhammad Rashid
Rida (Syria), Mustafa Kemal Ataturkh
(Turki), Gammal Abdul Nasser (Mesir).
Selain gagasan para nasionalis
wilayah lain yang merasakan pengaruh
asing yang kuat langsung bereaksi dengan
membuat ketetapan netralitas dengan tidak
memihak blok manapun yang memiliki Diagram 1. Frekuensi komik digital dengan
topik terbanyak potensi geografis Timur
kepentingan. Namun, ada pengecualian Tengah
untuk Arab Saudi dimana AS tetap Dari diagaram dapat digambarkan

bekerjasama dalam bidang ekonomi dan bahwa mahasiswa yang memilih topik

terbukti dengan adanya perusahaan asing Potensi Geografis Timur Tengah sebesar

ARAMCO (Arabia American Company Oil). 30% atau sekitar 15 dari jumlah

Ini dirasa lebih menguntungkan dari pada keseleuruhan mahasiswa 50, sedangkan

menempatkan pangkalan militer asing. Hasil topik lain (tokoh, konflik ideologi, konflik

penelitian menunjukkan analisa potensi

 ANALISIS POTENSI GEOGRAFIS TIMUR TENGAH MENJADI KEKUATAN………| 55

kepentingan barat, konflik perbatasan) sedangkan topik lain (tokoh, konflik

mendapatkan porsi rata-rata seitar 10-20%. ideologi, konflik kepentingan barat, konflik
perbatasan) mendapatkan porsi rata-rata
Penutup
seitar 10-20%.
Analisa potensi geografis Timur
Pada akhirnya diharapan setiap
Tengah menjadi kekuatan teritori melalui
elemen pendidikan khususnya pendidik
komik digital berlandaskan paradigma
sejarah mampu bertransformasi dan
pedagogi reflektif menjadi salah satu sarana
tanggap zaman sehingga selalu dimudahkan
yang tepat untuk pendidikan sejarah dalam
baik dalam proses maupun dalam
menanggapi era Revolusi Industri 4.0.
pengelolaan pembelajaran.
Banyak pelopor nasionalisme Arab yang
memiliki misi menyelamatkan bangsanya Daftar Pustaka
terbebas dari tradisi yang terlalu Bixby, Asgar. 1992. Timur Tengah di Tengah
Kancah Dunia. Bandung:Sinar Baru
konservatif untuk tetap memajukan bangsa
Algensindo.
serta terbebas dari penetrasi asing
Budiawan, Sigihardjo Simobroto. 1989.
diantaranya Sultan Abdul Hamid II (Turki), Sejarah Peradaban Barat Klasik dari
Pra Sejarah Hingga Runtuhnya
Al-Tahtawi (Mesir), Muhammad Rashid
Romawi. Yogyakarta: Liberty.
Rida (Syria), Mustafa Kemal Ataturkh
Dipoyudo, Kirdi. 1981. Timur Tengah
(Turki), Gammal Abdul Nasser (Mesir). Pusaran Strategis Dunia. Jakarta:
Yayasan Proklamasi CSIS.
Selain gagasan para nasionalis,
Hiro, Dilip. 1991. The Longest War: The
wilayah lain yang merasakan pengaruh Iran-Irak Military Conflict. New York:
asing yang kuat langsung bereaksi dengan Routledge.
membuat ketetapan netralitas dengan tidak R.H. Davison, “Where is the Middle East,”
dalam Richard H.Nolte, The Modern
memihak blok manapun yang memiliki Middle East.New York. 1963., hlm.13-
kepentingan. Namun, ada pengecualian 29; dan karangan “The Middle East,”
dalam Encyclopedia Americana. New
untuk Arab Saudi dimana AS tetap York, 1971. Jilid 19.hlm.38-381
bekerjasama dalam bidang ekonomi dan Suparno, Paul. 2015. Paradigma Pedagogi
terbukti dengan adanya perusahaan asing Refleksi (PPR). Universitas Sanata
Dharma.
ARAMCO (Arabia American Company Oil)
www.toondoo.com
dan ini dirasa lebih menguntukan dari pada
menempatkan pangkalan militer asing.
Adapun hasil mahasiswa yang
memilih topik Potensi Geografis Timur
Tengah sebesar 30% atau sekitar 15 dari
jumlah keseleuruhan mahasiswa 50,
 Jurnal Pendidikan Bahasa dan Sastra Indonesia
Volume 4 Number 1 March 2019. Page 18-23
p-ISSN: 2477-5932 e-ISSN: 2477-846X

Jurnal Pendidikan Bahasa dan Sastra Indonesia is licensed under

A Creative Commons Attribution-Non Commercial 4.0 International License

Positioning the Chinese Princess of Peace in World Literature

Novita Dewi
Sanata Dharma University, Yogyakarta, Indonesia
E-mail: novitadewi@usd.ac.id

Abstract. The novel Putri Cina or The Chinese Princess by Sindhunata builds on the intertextuality of various texts such as
myths, chronicles, history, and pop culture. In the light of René Girard‟s theory of desire, revenge, and scapegoating, this study
aims (1) to show the inter-relationship among the texts in question; and (2) placing this novel in the work of World Literature.
Through qualitative research methods and close reading techniques, this study finds out that Putri Cina recounts the history of
conflicts to promote peace rather than revenge. The novel narrates such conflicts as the war between the descendants of the
Javanese kings; the feud between the Chinese and Javanese people in colonial time; and the May 1998 ethnic riots in
Indonesia. It concludes that it is necessary to circulate the narrative of the Chinese Princess as a peace ambassador in World
Literature through the process of adaptation and translation. In a world prone to conflict, literary works can be effective agents
of transformation.

Keywords: intertextuality; desire; revenge; scapegoating; World Literature

the Chinese Princess, Sindhunata gives a voice to individuals

I. INTRODUCTION
In the beginning, it was a painting of a girl dressed in
Chinese outfit with a head shaped like a withered black rose;
her beautiful but sad face was on the girl‟s lap. In 2006, the
painting artist Hari Budiono drew “Mawar Hitam” [the Black
Rose] on top of a canvas measuring 150 x 190 cm partly in
response to the ethnic Chinese persecution in Indonesia.
Together with nine other paintings, “Mawar Hitam” had
inspired Sindhunata to tell the story of the Chinese Princess in
a book called Babad Putri Cina or the chronicle of the
princess from China, published in the same year and later
became the origin of Sindhunata‟s novel known as Putri Cina
in 2007.
The character of Putri Cina transformed into three different
personalities: Princess Campa the concubine of King
Brawijaya, Roro Hoyi in the days of Sunan Amangkurat I, and
Giok Tien the ketoprak star Sekar Kastubo towards the
collapse of the New Order government. Narratives about love,
power, revenge, and death give color to the journey of these
Chinese women who have passed from one time to another in
Indonesian history.
Written by a Catholic cleric as well as an observer of the
Javanese local culture and practices, the novel alludes to a
variety of culture in and outside Java, even the one known in
other hemispheres. In Putri Cina, we find references and
allusions of World Literature, especially Chinese Literature.
This novel combines the poems written by T‟ao Ch‟ien and
Han San with varied cultural and religious texts, especially
those of non-Abrahamic religions such as Hinduism,
Buddhism, Confucianism, and Taoism. Through the story of
who cannot speak by presenting the daily lives of the common
people that commonly characterize great literatures of the
world. The English translation of this novel, The Chinese
Princess, was published eight years later.
Although Putri Cina‟s background includes the stories that
occur in Indonesia, especially Java, it is important to examine
whether this novel can find its place in the constellation of
World Literature (Dewi, 2019). The classic definition of
World Literature in Goethe‟s term is any national literature
that circulates internationally (outside Europe), including
literary works that are not rooted in Western culture. This
ostensibly Eurocentric definition has undergone
improvements from time to time, among others by Damrosch
who thinks that World Literature does not embrace all literary
works in the world, but only works circulating throughout the
world through translation (2011). Damrosch has earlier
asserted that World Literature was not born but created; and
can only become global if it gets readers outside of their home
countries. Voltaire‟s work Candide, for example, became
World Literature after being translated into English, Candid,
and became famous outside of France even throughout Europe
(Damrosch, 2008: 308).
On the contrary, Berman argues that World Literature must
also reach works from unknown countries or far from the
reach of world-renowned publishers (Berman, 2009). In fact,
language is an important issue that plays a role in the
circulation of World Literature, which itself is laden with
power relations, ideology, institutions, and economic
manipulation or politics (Tachtiris, 2012). World Literature
circulates through English for literary works from developing

18
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countries, even though the number of works translated is not
comparable to the number of works in English translated into
various languages in the world. Even literary works from
minor cultures are mutually translated through English, for
example: Vietnamese poetry is translated into Indonesian
through its English version.
This study attempts to answer, first, why does the main
theme surrounding desire, love, and revenge continue in the
story of the Chinese Princess? Secondly, does Sindhunata‟s
novel Putri Cina deserve a place in World Literature?
II. THEORETICAL CONCEPTS
Below is a brief overview of (1) René Girard‟s theory of
mimetic desire and scapegoating, and (2) Intertextuality or
theory of influence. Both concepts make up theoretical
framework of this study.
A. Reading Girardian Conflict and Condemnation
René Girard‟s theory begins with the concept of desire,
which is the basis of human nature and behavior. In simple
terms, the explanation of this theory is as follows. If
someone‟s stomach sends a hungry signal to the brain, she or
he will want to eat. However, there is a possibility that such
desire is, in fact, mediated by an advertisement for food that
invites her/his hunger. Thus, human desire is not always
internal and natural. People imitate other people‟s desire.
They desire what other desire, hence Girard calling it
“mimetic desire” or artificial desire.
A number of literary figures from major world authors
namely Dostoevsky, Flaubert, Proust, Stendhal, and Cervantes
were subject to Girard‟s research that becomes the basis of his
book Deceit, Desire, and the Novel. The main characters in
the great novels studied by Girard fight for the same object of
desire (e.g. woman, power, wealth, etc.) so fiercely that they
fall into jealousy and rivalry with each other. Abshire (2010)
claims that Girard‟s further interests in examining personas in
myths and the Bible contribute to his elaborated theory of
religion, sacred, and violence which remains influential in
contemporary Christian philosophy, theology, literature,
anthropology, and other human sciences.
Reading characters in those stories, Girard finds out that
desire and rivalry (both are mimetic) yield social tension or
violence. Inevitably, such violence requires scapegoating as
he explains at length with examples drawn from mythology,
literary, and Biblical figures in The Scapegoat (1986).
According to Girard, scapegoating is effective if relations
between humans break down along with the spread of natural
disasters such as droughts, earthquakes, epidemics and so on.
Wether in mythology or modern time, sacrifice is thereby
required to curb conflicts and further chaos. Girard‟s theory of
scapegoat mechanism reinvents the discourse of sacrificial
lamb in major religions. Sindhunata claims that Girard‟s
intellectual journey results in his own religious conversion
with which he spiritually transforms himself with joy
(Sindhunata, 2006a: xiii). In the light of Girard‟s scapegoat
theory, this study looks at how the narrative of Putri Cina is
constructed.
19
B. Layers of Texts
Simply explained, intertextuality is an intersection or
relationship between texts where an author rewrites, cites,
borrows or transforms the other (Kristeva in Abrams &
Harpham, 2011; Mcquillan, 2002). No text is essentially
original because it comprises of tissues of citation from other
texts. In the view of Clayton and Rothstein (1991),
intertextuality is theory of influence. They argue that narrative
theory recognizes the incorporation of the author‟s story and
that of the fictional character as “intertextuality”. This present
study is to trace what other texts Sindhunata steals, alludes to,
alters, and reinvents in his Putri Cina. It seeks to examine
what had given the author influence(s) in his writing of the
novel.
III. METHOD
The nature of this research is qualitative by using library
study that is commonly applicable in researching literary texts.
It makes use of nine steps of library research from Mary
George (2008) in reading Putri Cina with the intention of
changing imagination into insight. According to George (2008:
6), the steps in library research are firstly, choosing a topic.
Second, the topic is then changed to imagination. Step 3 is to
clarify the research questions; followed by developing a
research strategy as the fourth step. Step 5 is looking for
references from various databases, and six, identifying the
data sources. The next step is to assess/ match data sources
based on the research questions. The last two steps are to
explore insights based on reflection, and to compile a thesis
statement based on these insights.
Sindhunata‟s novel Putri Cina appeared in 2007 became
the primary data in this study. Occasionaly, the translated
version of the novel entitled The Chinese Princess published
by Gramedia in 2015 was consulted to compare and contrast.
The secondary data includes journal articles, reference books,
scientific papers, and reviews in the media surrounding the
author, works and their relevant worlds. All data were
collected by note taking. The findings were then interpreted
using close reading technique to see how intertextuality
operates in Putri Cina whilst examining the application of
René Girard‟s theory that underlies the novel.
IV. DISCUSSION
The first part of the discussion is intertextual analysis of
Putri Cina that Sindhunata recreates from various texts. The
scond part is to locate the novel within World Literature in
terms of its theme and reproduction. If otherwise indicated, all
quotations are from the translated version of the novel into
English, The Chinese Princess (2015) by Katherine Rae and
Simon Rae.
A. Rich Intertextuality
The novel Putri Cina is the result of the development of
Sindhunata‟s previous work Babad Putri Cina [The Chronicle
of the Chinese Princess]. As Sindhunata says himself in the
foreword of the book, the paintings that adorn the 175-page
book are not illustrations but as art works to enjoy on their
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own because the value they have is inseparable from the story
that becomes the basis of the book (Sindhunata, 2006: 5). The
novelist and chief-editor of the socio-cultural magazine Basis
has also said that his intention is to make the ten paintings of
the Chinese Princess open the imagination and inspiration of
the reader.
The book‟s intertextuality becomes richer because
Sindhunata also consulted the work of the American historian
Nancy K. Florida on the chronicle of Jaka Tingkir.
Sindhunata‟s reference is Florida‟s translated version of
Writing the Past, Inscribing the Future: History as Prophesy
in Colonial Java.
The next intertextuality is Sindhunata‟s use of the script of
Ketoprak Ringkes Tjap Tjonthong, Djogjakarta. Sindhunata
thanked Indra Tranggono for the ketoprak script “Putri Cina”
he wrote which was part of the Babad Putri Cina. From the
book Babad Putri Cina, which may also function as a catalog
of Budiono‟s paintings, the novel Putri Cina was born and
published a year later.
Putri Cina, the Black Rose, is the mother of Raden Patah,
the concubine of King Brawijaya who accepts her destiny as a
rootless human being. Because the the king‟s wife was jealous,
Putri Cina was sent back to her native country, China. In the
novel, the author says that this princess from China is “like
dust scattered on the road tossed about by wind according to
the poet T'ao Ch‟ien” (Sindhunata, 2007: 302). In her
wandering back to Java in search for the identity she had
never found, the Chinese Princess became Giok Tien, the
female lead of ketoprak Sekar Kastubo. Like her predecessor,
this wife of Senapati Gurdo Paksi ffound that Java was only a
temporary stopover for a drink. In Java, she and her people
became exotic creatures, chased and sacrificed during riots.
It should be borne in mind that Sindhunata worked on the
novel in conjunction with his scientific textbook published in
the same year Kambing Hitam: Teori René Girard
[Scapegoat: Theory of René Girard]. Explaining that in a riot
and violence there is always a scapegoat, Sindhunata makes
systematic reflections on some tormenting events for ethnic
Chinese Indonesians by using the May 1998 Tragedy to
illustrate his arguments. Here, following Clayton and
Rothstein (1991), this incorporation of Sindhunata‟s own story
and that of Putri Cina can be seen as an example of
intertextuality. The novel is thus the result of the author‟s
creative process and personal struggle owing to his Chinese
ancestry.
Putri Cina is replete with stories of war, revenge, and
scapegoating. A number of hostilities that led to violence
described in the novel includes the Great Baratayuda War; the
struggle for power among the descendants of the Javanese
king dynasty; the conflicts between the Chinese and Javanese
in the colonial era; and the May 1998 riots in Jakarta that
afflicted the ethnic Chinese minority, especially women. In
Sindhunata‟s imagination, the violence took place in the land
of Medang Kemulan Baru. All stories in the novel are told to
remind the reader of the horrors and futility of the war
between brothers. In fact, the Indonesian Chinese minority in
all ages become the scapegoats. To quote Girard, “ethnic and
20
religious minorities tend to polarize the majorities against
themselves.” (1986: 17).
Here, Putri Cina broke through the horizon of place and
time to see her descendants continually become victims of the
ruthlessness of the rulers when the country flared up in chaos.
The following is the depiction of the disgusts of the May 1998
Tragedy through the eyes of Putri Cina:
Then [Putri Cina] saw the man take off his trousers and
jacket, leaving only his underpants which clung firmly to
his body. Although he was no longer young, his body
appeared sturdy and strong. In his right hand the man
carried a cage which he clutched close to his underpants. At
the same time his left hand held a Chinese hand puppet, a
puppet of a woman. (Sindhunata translated by Rae & Rae,
2015: 102)
Her bafflement continues as follows:
What could this all mean? Why are the soldiers clothed in
green? Why is there a song Heppypye-heppypye-heppypye
that became iki piye-iki piye-iki piye? Why does the man
dressed only in his underpants carry the Chinese puppet of
a woman? (Sindhunata translated by Rae & Rae, 2015: 102)
The Chinese Princess is described above as an innocent,
trusting girl. Hardly did she realize that on a dialy basis of her
life, she had been surrounded by violence threatening at every
moment. Such is violence that looks like the woman Chinese
puppet in the hands of the seemingly chivalrous soldier. To
compare, in the older book Babad Putri Cina that
accompanies Hari Budiono‟s painting of the same event, the
author depicts such vioelence thus:
In fact, people are not singing a happy song, Iki piye-iki
piye-iki piye, but a violent song that was often sung by
Kumpeni the Dutch soldiers: Heppypye-heppypye-heppypye.
Then the violence becomes pleasant to hear. The violence
is not felt. The feeling is just delightful and enjoyable:
Buntute sing akeh wulune, yen digoyang, ser-ser adhuh
penake. (Sindhunata, 2006: 120)
Putri Cina was so familiar with violence that she was no
longer aware of the threat. She might have thought that the
violence was “only” limited to the song “Cucak Rowo” which
was sung cheerfully by children in almost all corners of Java.
Clearly, Cucak Rowo the bird‟s long tail with large amount of
hair alludes to the soldier‟s “bird” – when shaken, the children
cried out, “ser-ser, oh my, how satisfyingly sensual”. In fact,
behind the supposedly harmless (children) song, there was a
masculine violence as potent and forceful as the soldiers. The
author says the following:
It was inconceivable by Putri Cina that on one certain day
violence would eventually break out in her life. And it is
inconceivable, too, that in the jolly song Cucak Rowo, there
is a tremendous lust of violence hidden. And hardly did she
think that the woman potehi puppet was herself, who would
become a victim of violence, if it should explode later
(Sindhunata, 2006: 121).
Just as Putri Cina was naïve, so were the mob that gang raped
the Chinese women in May 1998 riots of Indonesia. Quoting
Girard (1986: 8) that “[N]aïve persecutors are unaware of
what they are doing”, the native crowd who turned jealous
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thinking that the Chinese were their rivals commited such
violence nonchalantly.
In the novel, the Black Rose, this headless Chinese Princess,
however, sincerely forgave enemies who had slandered and
ravaged her family. What Putri Cina offered was peace: “We
come to this world as brothers; But why should we be bound
by flesh and blood?” (Sindhunata, 2006: 9). The answer to
that query is within reach; Near the end of the novel
Sindhunata borrows another text: the jewels of Sunli, the gist
of Dewi Kwam Im Po Sat words of wisdom. The Chinese
believe that Guan Yin the Divine being will give her message
to whoever pray fervently and show compassion to others.
The pious praying people will find strewn jewels or tears of
the Goddess of Compassion on the altar table as they say their
prayers. These are her pearls of wisdom to remember if people
want to be the ambassador of peace as epitomized by Putri
Cina:
If other people cause as sadness
We will consider this as abundant good fortune. We will
study every day, beginning from now that we do not cause
another person sadness.
Every day we must feel satisfied at heart with what we
posses at that time.
Whenever we are given one we will give ten times more.
If we are slandered without fault we should consider that as
merit. If we do wrong but are praised as true we will feel
this as judgement. (Sindhunata translated by Rae & Rae,
2015: 356)
At this point, a novel like Putri Cina recommends another
way of reading history of desire, revenge, and scapegoating to
which discussion the next section now turns.
B. Towards Transformative Literature
Like most countries in Asia that have the same historical
experience of Western colonization, Indonesia has the
potential to unravel problems through postcolonial literary
works that question unequal East-West power relations. Issues
such as orientalism, exoticism, identity, discrimination and the
like are profoundly calling for global awareness. The narrative
of Putri Cina is pregnant with these issues characteristic of
postcolonial societies.
Adapted from various media (in this case paintings) which
are also inspired by real events surrounding human rights
violations, Putri Cina indeed becomes a richer work.
Sindhunata presents a potpourri of puppet stories, Taoist
truths, and incantations by kaki and nyai danyang, i.e., the
highest subtle Javanese spirits that live in trees, mountains,
water sources – they are, in reality, the spirits of the
predecessors or ancestors of the village. Sindhunata
juxtaposes theses chants in praise of the spirits with the
invocations to makco and kongco – both are terms of
endearments for the great grandparents of the Chinese family
in Indonesia. In so doing, the novel is to spread pleasant
bouquets to offer at the puja altar called Javanese-Chinese
intercultural understanding (Dewi, 2008). This work is worthy
of circulation as an important part of the repertoire of World
Literature.
21
Thus far, World Literature from the Asian (non-West)
hemisphere (non-West) has included classical works such as
The Tale of Genji, Romance of Three Kingdoms, and The
Arabian Nights. These three great works of pride of the Asian
nations revolve around love, war, revenge, power, and death.
Similarly, Putri Cina is the story of love with sad ending
between two people from different ethnic backgrounds Gurdo
Paksi-Giok Tien. Such emplotment is likely to attract the
attention of readers of World Literature. Sindhunata covers
one story with another story with the theme of love and death
from various cultures and backgrounds: Pangeran Tejaningrat-
Roro Hoyi, Ken Arok-Ken Dedes, Batara Guru-Dewi Luhwati;
and, at the top layer, the Chinese legend of the Tang Dynasty,
The Butterfly Lovers, between a young man named Sam Pek
(Liang Shanbo) and his lover Eng Tay (Zhu Yingtai).
Giok Tien or Putri Cina‟ metamorphosis successfully
performed the ballad of love and death on the ketoprak stage
before the prima donna resigned to accompany her partner
Setyoko who later held the title “Gurdo Paksi”. As with Sam
Pek and Eng Tay, the love of Gurdo Paksi and Giok Tien
ended in death when the arrows of Medang Kemulan warriors
penetrated their bodies. Still like the story of the love of Sam
Pek-Eng Tay, Gurdo Paksi and Giok Tien reunited later at the
cemetery being the last and silent witness of their love. Finally,
as in the old legend, the two lovers‟ dead bodies were
nowhere to find except a pair of yellow butterflies flying
above the cemetery.
The (un)happy ending of Putri Cina symbolically shown by
the flying butterflies also qualifies the novel into a
transformative literature that pursues reconciliation instead of
revenge. In Chinese culture, two butterflies that fly together
symbolize eternal love. Some cultural traditions see butterflies
as a symbol of rebirth to a new life after being free of cocoons
for a certain period. It is not hard to predict that allusion to the
Butterfly Lovers plot is to discontinue the revenge stories. As
discussed earlier by Dewi (2008), when Sindhunata gives an
example of the prosecution to the Chinese Indonesian women
in May 1998 Tragedy in his Kambing Hitam, the tone is of
apprehension and little annoyance. In the novel discussed
however, Putri Cina comes across as sincere in accepting the
fate as a descendant of the people who are usually made
scapegoats. The quotation below may better tell:
Putri Cina thought in her heart, that the fate of the Chinese
–as set forth in the admonition of Sabdapalon-
Nayagenggong– should challenge the Chinese people not to
pursue property, or to become wealthy, stingy and obsessed
with trade. Once again, not because property, wealth,
stinginess, and obsession with trade are bad in themselves.
But because property, wealth, stinginess, may sometimes
become a justification for scapegoating Chinese people as
the party at fault, if and when conflict occurs. (Sindhunata
translated by Rae & Rae, 2015: 95).
Further, the message of peace is also clear through the
reflection of the Chinese Princess who actually gained
valuable life lessons and path to happiness because of the
misfortunes she experienced, saying:
“Our destiny has outlined that we can become victims when
conflict breaks out. But it seems that this destiny can also
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become the way to help us to live according to the teaching
of our ancestors which make us happy. This is the secret of
destiny. Not everything in our destiny is bad. In the badness
actually is hidden a way and a means which help us and our
fellows to be happy.” (Sindhunata translated by Rae & Rae,
2015: 90)
Here, Putri Cina appeared to realize that the Chinese people in
Java ought not to be obsessed with trade and property seeking
only but produce wisdom and art as advised by K‟ung Tzu
(Confusius).
Suffice it to say for now that the story of Putri Cina
usefully contributes to World Literature. Promoting peace
through literature is at the center of contemporary literary
works as evident in the growing body of literature that won
the Noble Prizes in the recent years, to say the least.
Following Adolf (2010: 10), that peace literature is to
maintain unity and diversity regardless of the national source
culure, it is important to endorse the global literature status of
Sindhunata‟s Putri Cina through its pertinent peace themes.
Yulianto (2019: 78) claims that the portrayal of the May 1998
riots in the novel was a “memento mori” with which every
person in the land of Java realizes the mistakes made in the
past so as not to repeat it in the present. He argues further that
literally, the depiction of the figure of Putri Cina and
ambivalence about her identity whether as native Javanese or
ethnic Chinese show the vision of the author about the
importance of unity values among ethnic group differences
particularly in Java and Indonesia in general (Yulianto, 2019).
In addition to this, the fact that the novel had drawn the
attention of Katherine Rae and Simon Rae as to have it
translated by themselves shows that the novel has universal
appeals concerning peace making.
Besides the issue of the theme and translation of World
Literature, another important aspect is adaptation. Before
examining the position of Putri Cina or The Chinese Princess
by Sindhunata in World Literature through adaptation, a very
brief review of some theoretical concept is necessary.
According to Hutcheon (2006), adaptation is an internal or
inter-cultural representation of one work in the same or
different medium through a dual process: receptive and
creative. Adaptation occurs because in essence a story always
revolves. It evolves and mutates to suit the place and time. In
Japan, the classic work of Murasaki Sikibu‟s The Tale of
Genji has been adapted into dozens of versions of manga
(Japanese comics) and films. Adaptation helped accelerate the
pace of circulation of World Literature. Adaptation can break
geographical, cultural, and national boundaries. In the digital
age, the most popular and circulating adaptations occur
rapidly through filmization and other performative adaptations.
Like translation, the adaptation of World Literature is also not
immune to economic and ideological biases.
In order to promote Sindhunta‟s novel in between 2006 to
2008, several cities in Indonesia held drama performances of
the Chinese Princess. The performace was part-and-parcel of
the book launch program. To mention but one, Dramacanda
with the famous Jogjanese performer and television star Den
Baguse Ngarso with his ketoprak group put “Putri Cina” on
stage at the Auditorium of Campus 2, Atma Jaya Yogyakarta
22
University a decade ago. An adaptation of the novel for
motion pictures in the future will likely secure the work‟s
position as World Literature. Here, seen in its possible
adaptability, the novel Putri Cina deserves inclusion in World
Literature. Such a work, in Damrosch‟s view (2009), is the
result of a “glocal” process, namely the author brings local
events (in this case, the May 1998 Tragedy) into a story that
interests global audiences where locality is seen as a
microcosm of global exchange. This is to say that efforts to
disseminate The Chinese Princess by Sindhunata are crucial if
Indonesian Literature is to expand its influence in the realm of
World Literature while proclaiming the message of peace.
IV. CONCLUSION
This study has shown that desire and revenge is at the heart
of Putri Cina the novel. Mostly through the female
protagonist who appears in several different personas, the
novel recounts stories of desire, revenge, and violence from
one historical epoch to another in Indonesia.
This study has also shown that Putri Cina comprises of a
number of texts that are cleverly pieced together by
Sindhunata to juxtapose with his scientific book Kambing
Hitam whrere he explores the theory of René Girard.
Scapegoating mechanism is common when calamity occurs.
In Putri Cina, the scapegoat reflects on and discontinues the
violence by her compassion and understanding.
This study concludes that the universal theme of peace
makes the novel worthy of proper position as a piece of World
Literature. Here, the withered Black Rose aka the Chinese
Princess, with her unclear identity, is sent to be the messenger
of peace to break the continuing atrocity in the country she
has loved to call “home” but, unfortunately, never will be.
ACKNOWLEDGEMENTS
This study is a revised and extended version of my paper
in Indonesian “Kisah Putri Cina sebagai Duta Perdamaian
dalam Sastra Dunia” that appears in PROSIDING SEMINAR
NASIONAL HISKI-MLI 2019 “Membaca Sindhunata:
Perspektif Bahasa, Sastra, dan Budaya” (2019: 115-118). I
thank HISKI Komisariat USD for permits to use the material
in developing this current study. My gratitude also goes to
annonymous reviewers for their useful insights and
suggestions that help me improve this article.
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Berman, C. V. (2009). “The Known World in World
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 ournal of Language and Literature
Vol. 19 No. 1 – April 2019 ISSN: 1410-5691 (print); 2580-5878 (online)

Translation of Pramoedya Ananta Toer’s “Inem”:

Enhancement of Local-Global Communication

Novita Dewi
novitadewi@usd.ac.id; novitadewi9@gmail.com
The Graduate Program in English Language Studies, Universitas Sanata Dharma

Abstract

Translation of a literary work requires the balance between staying faithful to the essence of the
original work while creating an artistic, unique, and distinctive piece of work in the translated
language so as to evoke the same feelings and responses as the source language. Examining a number
of translation strategy used in the translation of Pramoedya Ananta Toer’s short story “Inem” into
English, this study shows that the translation product is to be applauded for two reasons. First,
transnational translation of Pram’s work, that is rich in local culture, can connect and define both
Indonesian and English cultures better in order to enhance global-local connectedness. Secondly,
thanks to the translator, the (recreated) work becomes accessible to readers interested in learning
each other’s language and culture.

Keywords: literary translation, local cultures, global-local connectedness

Introduction Literature, “the translator is master of

The essence of translation is the
equivalent representation of the source
language to the target language, in terms of
stylistics, references, and linguistic features.
Literary translation however involves more
complex and harder tasks than other
translation categories. A literary translator
must render the novelist’s thoughts, styles,
expressions, and tones without adding,
replacing or taking anything away from the
source language to the target language.
Translation, says Adewuni, should be seen as
an attempt to guess the mind of an author
correctly (2006). Literary translation thus
requires some certain meta-skill to firstly feel
for and understand the novelist’s innate
thoughts. Care must be taken to translate any
emotion or impression of the author as to
yield the same effects when expressed in
words of some other languages. In the words
of Charles Batteux (1713-1780) in his main
work published in 1777, Principles of
nothing, he must bend with the infinite
suppleness to all the variations he finds in his
author” (cited in Lefevere, 1992: 117).
Batteux’s conviction is that taste is as
important as genius of the two languages. For
this French theoretician of literature and the
arts, it is the preservation of the original text’s
stylistic features that should be pursued first.
Copying a beautiful painting in his opinion
need more time, effort and diligence than
creating one.
Bearing in mind that translated literature
is often diffused and distorted; Lefevere later
(2012) opines that World Literature is a
refraction rather than reflection of the
original work, hence gaining recognition
mainly through misunderstandings and
misconceptions. Following Lefevere’s remark,
it is important that literary translation
function both communicatively and stylishly.
As said elsewhere, there is asymmetry of East-
West power-relations and the hegemony of

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English as global language that makes
translation of literary works never simple but
often laden with differing ideologies (Dewi,
2017). Literary translation into English every
so often ignores minor languages including
Indonesian. Not surprisingly, the translations
of literature from minor language to another
minor language are mostly from English.
The wealth of research on literary
translation from Indonesian into English has
shown that numerous translation strategies
need to be employed to achieve satisfactory
results (e.g. Putranti, 2015; Kaparang &
Putranti, 2017; Tirtayasa & Setiajid, 2018;
Darta, 2018), thanks to such magnum opus of
translation theory from Eugene Nida, Peter
Newmark, John Catford and Mildred Larson,
to the more recent theorists like Mona Baker
and André Lefevere. Putranti (2015) claims
that the use of synonymy is needed to
compensate for the absence of literal
translation, given the different idiomatic
expressions in English and Indonesia.
Kaparang & Putranti (2017) further maintain
that Newmarkian strategy of communicative
translation is important in translating one
Indonesian novel with a lot of metaphors into
English. Departing from Catfordian linguistic
theory of shift at the micro-level, Tirtayasa &
Setiajid (2018) have also proven that
pragmatic and stylistic consideration is useful
in translating one Indonesian poem which is
contextually rich and layered in meaning.
Darta (2018), likewise, examines the
politeness strategy used in the translation of
one Indonesian novel to unravel the power-
relation therein.
While the aforementioned studies remain
useful references, this present study pays
attention more to the cultural implications of
transnational translation of literature. It is a
preliminary analysis on a number of passages
taken from one selected Indonesian short
story by Pramoedya Ananta Toer entitled
“Inem”. Pram’s works are rich with local
cultures. Sunarto and others (2017) argue
that it is important to introduce local
languages and cultures along with their
wisdom widely not only at the national but
also international level to enhance national
and global mobility. Therefore, the data
source is Pram’s short story “Inem” which is
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Novita Dewi
one of Pram’s early works along with 10 other
short stories compiled in his Cerita dari Blora,
firstly published in 1950 by. “Inem” is
translated into English by Willem Samuels
a.k.a. John McGlynn and published by
Hyperion in 2004. “Inem” is a story about
early marriage set in a poor area inhabited by
people with different social levels that
becomes the setting of the story.
Theoretical Concepts
Literary translation should reflect the
depth and meaning of one literary work in
one language while preserving its style, pace,
and rhythms in the target language. Scrutiny
of the links between the thought of the
novelist and that of the translator is
important since literary translation cannot be
of literal translation, but interpretative one. It
is always easy for literature readers to
understand such cultural aspects as customs,
practices, and traditions represented in
literature written in their own language. A
translator therefore has to deliver the
knowledge to a reader outside the country
who perhaps not familiar with the source
language, to say nothing of the cultural
peculiarities of it.
Postcolonial translation seems to be
fitting for such purpose. To mention but two,
Lefevere (1992) and Tymoczko (1999) offer
translation theory in postcolonial context.
They argue that translation is often framed,
Eurocentric and ideologically manipulated.
The translation of non-Western texts into
English for global audience is loaded with
Orientalist thinking. They suggest that not
only should translation articulate the voice
and stance of the translator, it should also
make room for its relevance to the target
audience. Next, it was Edwin Gentzler (2008:
5) who emphasizes that translation is not a
secondary process of transporting ideas
across borders, but instead “primary,
primordial and proactive process that
continually introduces new ideas, forms or
expressions, and pathways for change into
cultures”. Thus, translation has to comply
with (1) recognition of the global context; (2)
values and perspectives exchanges and (3)
cross-border and cultural understanding
articulacy. Dewi has claimed that translation

Vol. 19 No. 1 – April 2019
involves interdisciplinary, interlingual, and
intercultural activity (2016: 69). Translation
should function as a negotiation channel to
maintain distinct national identities in global
cultural context. The essence of postcolonial
translation lies on this inevitable global-local
cultural border-crossing (Dewi 2018).
To become a literary translator therefore
requires an acquired taste, fortitude, and
aptitude. It is not an exaggeration to say that
literary translators are but unsung heroes for
their names sometimes gain little recognition.
The translators remain anonymous, while the
author whose work(s) they translated
becomes famous. Excepting for Gregory
Rabassa the American literary translator from
Spanish and Portuguese to English known for
translating Gabriel García Márquez’s One
Hundred Years of Solitude and his other
works, for instance, very few translators make
name for themselves. Nobody cares for the
translator of Thomas Mann’s Death in Venice
(Samuelsson-Brown 2010: 5). If it was not for
the works of the late Listiana Srisanti, the first
few series of Harry Potter would not be
available in Indonesian version for thousands
of fans of J. K. Rowling’s books in the country.
Other examples abound, but it is sufficient for
now to say that literary translation has its
own theory-practice link in reading,
interpreting, and composing a new creation –
all have been the tasks handled very well by
notable literary translators.
To translate literary text, the first of the
three translation categories (interpreting,
scientific/ technical, commercial/business
translation) by Samuelsson-Brown (2010) is
useful. Some of the criteria in interpretive
translation to meet include: a sense of
language, cultural knowledge about the
subject of translation, an understanding of a
similar work and creative writing skills. The
translation of literary works puts more
importance on the meaning. Therefore, the
translator must be adept when moving from
one creative style to another. Samuelsson-
Brown then asserts that qualities matter more
than qualifications, while listing a number of
requirements for a literary translator based
on the Translators Associations of the Society
of Authors (2010: 5-6). The first requirement
is the translator’s passion. Not only should a
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ISSN: 1410-5691 (print); 2580-5878 (online)
translator have a feeling for the language,
s/he should be fascinated with it. The
translator should therefore has an intimate
knowledge of the source language (SL) and of
the regional culture and literature, to say
nothing of some reasonable knowledge of
subjects dealt with in the work. Secondly, the
translator should be familiar with other
works by the author being translated. The
third qualification is the hardest, i.e. “the
translator must be a skilled and creative
writer in the target language and nearly
always will be a native speaker of it.”
(Samuelsson-Brown 2010: 5). As it is, the
translator should be able to move from style
to style when translating different works.
Fourthly, the original work’s meaning is still
the goal to achieve by the translator instead of
the accurate rendering of words for words.
Finally, in order to produce a translated piece
that reads well, the translator should be
capable of echoing the tone and style of the
original work.
Absence of Address Terms
The English version of the story, using
the same title “Inem”, appears in All That is
Gone that comprises of 7 other early short
stories by Pramoedya Ananta Toer. The
translator needs no introduction because he is
a John H. McGlynn, an American editor and
translator whose Indonesian language is of
near-native category with supreme interests
in Indonesian literature. This graduate of
Indonesian Literature Department at the
University of Michigan at Ann Arbor is one of
the architects of the Lontar Foundation that
promotes Indonesian literature and culture
internationally by translating major works in
Indonesian literature. Having lived in Jakarta
since early 1980s, McGlynn is hailed as “the
Indonesian country editor” for Manoa, a
literary journal published by the University of
Hawaii while serving as editor to other
prominent literary journals pertaining to
Indonesian literature. Under the name Willem
Samuels, McGlynn also translated Pram’s The
Fugitive, The Mute Soliloquy, The Girl from the
Coast and many more.
Despite his flawless translation of “Inem”,
the translator’s technique of omission and/or
addition of honorifics and interjection is
Journal of Language and Literature
ISSN: 1410-5691 (print); 2580-5878 (online)
worth discussing. To begin with how the
characters address each other in both
versions, several address terms used in the
original work either disappear or domesticate
in the translated version. Honorific is defined
by Nordquist as “a conventional word, title, or
grammatical form that signals respect,
politeness, or social deference”
(https://www.thoughtco.com/honorific-
definition-and-examples-1690936). The
courtesy title for the child narrator in “Inem”
is non-existent, thus:
ST: “Gus Muk, aku akan dikawinkan!”
(Toer, 1994: 39)
TT: “I’m going to be married!”
(Toer, 2004: 31)
Here the term “Gus” before the proper
name “Muk”, that is also Pramoedya’s own
childhood nickname, shows that Inem locates
herself in a lower position than her young
master with whose family she lives. Culturally
speaking, “Gus”, a short for “Raden Bagus” is
commonly used to call someone’s son. In
general Islamic boarding schools in Java, the
name is given to the son of a school chaplain
of the Islamic boarding school or “kiyai” (See,
e.g. Zakiyah, 2018). Despite the fact that the
term “kiyai” itself in the history of Javanese
culture has many meanings, i.e. all Islamic
scholars or religious teachers at Islamic
boarding schools, the son of a respected
teacher, as in the case of Pram’s father, is
bestowed with “Gus” out of respect. It is
worth noting that the terms “kiyai” and “Gus”
had long been a tradition before Nahdlatul
Ulama was established in 1928 – the most
famous one being K. H. Abdurrahman Wahid
or Gus Dur (Mahfud, 2010).
The English version of “Inem” never
really mentions the name of the narrator.
Conversely, readers of the Indonesian text
need not to wonder what the name of the
child story-teller is, as it is mentioned again
thus:
ST: “Tujuh belas? Bapak si Mamuk baru
kawin dengan aku waktu dia berumur
tigapuluh tahun.” (Toer, 1994: 43)
TT: “Seventeen! My husband was thirty
when he married me.” (Toer, 2004: 36)
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Novita Dewi
Social class difference is therefore not
seen in the English translation of “Inem”,
whereas the original short story clearly
displays the disparity of thoughts between the
narrator’s mother and Inem’s mother. Inem
was presumably a real figure who lived in the
house of Pram's family (Hatley, 1980), and
Muk’s mother in the short story was inspired
by Pram's own mother.
As mentioned elsewhere, Pram’s works
reflect anti-feudalistic attitudes (Dewi,
2018a). The conversation between the two
women of different social strata is naturally
left in the translation as if they were equals, as
shown by the following passage quoted at
length.
The day that Inem’s mother came to call,
Inem was in the kitchen, heating water. When
mother went to greet her visitor, I tagged
along as they convened to the sitting room,
where they arranged themselves on a low
wooden daybed.
It was Inem’s mother who opened the
conversation: “Ma’am, I’ve come to ask to
take Inem home.”
“But why? Isn’t it better for her here?” my
mother inquired. “You don’t have to pay
anything for her to stay here, and she’s
learning how to cook.”
“I know that, ma’am, but I plan for her to
get married after the harvest is in.”
“Married?!” My mother was shocked.
“Yes, ma’am. She’s old enough – all of eight
now,” Inem’s mother said in affirmation.
[…]
“We’re not rich people, ma’am, and the way
I see it, she’s already too old. Asih, as you
know, she had her daughter married off
when she was two years younger.”
(Toer, 2004: 34)
To compare with the original,
Waktu emak si Inem menemui ibu, Inem
sedang memasak di dapur. Aku turut
menemui emaknya. Dan tamu itu, ibu dan
aku duduk di bale berwarna merah.
“Ndoro”, kata emak si Inem, “aku datang
untuk meminta si Inem”
“Mengapa si Inem diminta? Bukankah
lebih baik kalau dia ada di sini? Engkau

Vol. 19 No. 1 – April 2019
tak perlu mengongkosi dan dia bisa
belajar masak.
“Tapi, ndoro, habis panen ini aku
bermaksud menikahkan dia.”
“Ha?” seru ibu kaget. “Dinikahkan?’
“Ya, ndoro. Dia sudah perawan sekarang –
sudah berumur delapan tahun,” kata
emak si Inem.
[…]
“Kami bukan dari golongan priyayi, ndoro.
Aku pikir dia sudah ketuaan setahun”,
kata mbok Inem, “Si Asih itu
mengawinkan anaknya dua tahun lebih
muda dari anakku.” (Toer, 1994: 41)
translation of the above passage is clearly
another creation. Inem’s mother in the
English version comes across as confidence
and affirmed. The kampong woman shows no
hesitation to talk to a person of higher status.
The use of “ma’am” to address the narrator’s
mother is equal to the word “bu” or “ibu”,
hence does not convey subordinate tone as in
the term “ndoro”.
The translator is also consistent in
recounting in English the persona of ibu Muk
he recreates. The narrator’s mother appears
to give up on mbok Inem’s adamant intention
to marry off her daughter. It is worthy of note
that Muk’s mother switched the use of
“engkau” into “mbok Inem” near the end of
their conversation. In Indonesian culture,
addressing people by name is more polite
than calling someone “kamu”, “engkau” or
even “anda” and “saudara”. Since such
sensitivity is uncommon in English, the
translator recreates the statement. To express
a feeling such as doubt, surprise, or anger in
English, interjection “well” is useful. The
translation of the following statement by
Muk’s mother is nicely put as follows.
TT: “Well, if you’ve made up your mind to
marry Inem off, I can only hope that she’ll
get a husband who takes good care of her.
[…]” (Toer, 2004: 36)
ST: “Kalau sudah jadi kehendak mbok Inem
untuk mengawinkannya, ya, moga-moga
Inem mendapat laki yang baik yang dapat
mengurusnya. […] (Toer, 1994: 43)
Here, the replacement of the word “mbok
Inem” to “you” is in accordance to the English
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Journal of Language and Literature
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idiomatic expression. At the same time, the
translator maintains the democratic tone of
the conversation.
Reconstruction as Translation
A discussion on strategy must focus on the
translator’s attempt to restructure the
sentences in ST that may be not idiomatic
when translated word-for-word in TT. It
would seem that McGlynn, being an avid
reader of Indonesian Literature including
Pram’s works, takes the voice and stance of
the author as postulated by Lefevere and
Tymoczko above. It is the translator’s
comprehensive knowledge and
understanding of Indonesian culture that has
given him confidence in reconstructing
Pram’s work to suit English ears as in, for
example, Cerita Calon Arang into The King, the
Priest and the Witch (Darta, 2018). What
follows is the ways in which McGlynn used
restructuring as a handy strategy in the
English version of “Inem”.
First, the use of active sentences in
English for the Indonesian sentences works
very well throughout the translation product.
The example is as follows.
TT: “It sure will,” she agreed. “They’ll buy
me all these beautiful new clothes. And I’ll
get to wear a bride’s dress and have flowers
in my hair and powder, mascara, and eye
shadow. I’m going to like that!” (Toer,
2004: 32)
ST: “Alangkah senang. Tentu saja! Nanti
aku dibelikan pakaian bagus-bagus. Nanti
aku didandani pakaian pengantin,
dibungai, dibedaki, disipati dan dicelaki.
Alangkah senang! (Toer, 1994: 39)
Here, the translator employs Catfordian
level shift; and it results in the changing of the
tone. Two declarative sentences [“Alangkah
senang. Tentu saja!”] are rebuilt into
becoming one single direct speech [“It sure
will”, she agreed] to emphasize the speaker’s
eagerness. Tone change is important to create
a particular impact in TT the way it is
similarly sensed in ST (Tirtayasa & Setiajid,
2018: 205).
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ISSN: 1410-5691 (print); 2580-5878 (online)
The second type of reconstruction
includes structure shift, i.e. a change in
grammatical structure between passive voice
in ST and active voice in TT (in Munday,
2013). The use of prefix “di” in ST for all
passive verbs is reconstructed in active verbs
in TT to some degree of success. In
Indonesian, “disipati” means to apply an eye
lid, characteristic of Javanese bridal make-up.
The use of an eye lid is aimed at accentuating
the eye, correcting the shape of the eye, and
giving the impression of eyelash thickness.
What appears in TT, i.e. “mascara, and eye
shadow” is a free translation to carry the
same meaning. Next, the word “dicelaki”
meaning blackening of the eyebrows and part
of the pattern-drawn forehead is however
omitted in TT. Reconstruction is a useful
learning of each other’s language for a non-
native speaker of English and of Indonesian
alike.
Thirdly, the translator is aware of the
need to reconstruct the original text to fulfill
the communicative function in translation.
Here, as often the case in translating other
Indonesian literary works, sense is indeed
thing of significance in order to maintain both
literariness (Tirtayasa & Setiajid, 2018) and
naturalness (Putranti, 2015; Kaparang &
Putranti, 2018). Cultural words in “Inem” are
left not translated, hence another evident of
recreation as a strategy in translation. They
are kebaya the hip-length buttoned blouse
(Toer, 2004: 39); kain expensive length of
batik from Solo (Toer, 2004: 39); wayang kulit
performance (Toer, 2004: 40); gamelan
orchestra, female tayuban dancers (Toer,
2004: 40). It appears that the explanation that
follows each word is sufficient to carry the
message to the readers who are not familiar
with Indonesian and its local culture. In so
doing, the translator has accomplished his
noble undertaking to build global-local
connectivity through transnational
translation earlier said by Gentzler (2008)
and Dewi (2018).
Conclusion
Translation of a literary work requires the
balance between staying faithful to the
original work and creating an artistic, unique,
and distinctive piece of work so as to evoke
128
Novita Dewi
the same feelings and responses as the
original. Literary translation is a precise,
careful, and thoughtful reading followed
subsequently by an equally precise, careful,
and thoughtful (re)writing of the literary
work. Unlike other technical writing, literary
translation carries the weight of
communicative and aesthetic purposes.
This study has shown that the translation
of Pramoedya Ananta Toer’s “Inem” is an
attempt to create another text to carry the
egalitarian stance of the author. To achieve
this end, the translator reconstructs some
parts of the source text to fit in with
understanding of the target text reader. The
omission of honorifics is a noticeable skill
used by the notable translator.
By way of reflection, if it is true that
reading literature is reading (other) people
and reading ourselves, literary translation
product examined in this study truly brings
the Indonesian readers to appreciate more
about local culture now shared globally via
translation. It is translation that allows such
pride of local and national language,
literature, and culture to travel worldwide,
thanks to the translators –John McGlynn being
one of them– who are frequently left invisible.
When Charles Batteux quoted in the
beginning of this article talks about the
“master of nothing” of a translator, he talks
instead about the translator’s possession of
everything: arts, genius and diplomacy.
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LLT Journal: A Journal on Language and Language Teaching

http://e-journal.usd.ac.id/index.php/LLT
Sanata Dharma University, Yogyakarta, Indonesia

BULLYING AND BIGOTRY: TEACHING LITERATURE

WITH TOUGH TOPICS IN ELT CLASS

Novita Dewi
Sanata Dharma University
novitadewi@usd.ac.id; novitadewi9@usd.ac.id
DOI: doi.org/10.24071/llt.2019.220107
received 16 November 2018; revised 9 January 2019; accepted 20 February 2019

Abstract
Literature is an important vehicle to teach character building in language
education. Sensitive topics like bullying and prejudice in literary works are
helpful to promote understanding and empathy toward others. This article aims to
discuss two short stories, namely “All Summer in a Day” by Ray Bradbury and
“Shame” by Dick Gregory that can be used to increase students’ critical thinking,
conscience, and compassion in language learning. The first half of the article
examines the rationale for using short stories with such topics to impart values in
language learning. The other half explores the significance of the two stories to
use in ELT class. The article concludes that studying literature is, by default,
practicing character education and that good support and reinforcement for that
purpose can be done by addressing delicate issues that sometimes may appear
harsh and unpleasant.

Keywords: short stories, bullying, bigotry, empathy

Introduction
The wealth of scholarships on the use of literature in teaching language have
mostly focused on its benefits (Ghosn, 2002; Showalter, 2003; Vural, 2013),
limitations (Akyel, & Yalcin, 1990; O'Sullivan, 2017), and practical application
(Shelton-Strong, 2011; Burke, Csabi, Week, & Zerkowitz, 2012). The pro-
literature circle argues that literature provides appealing and authentic materials to
motivate students whilst broadening their cultural awareness that is part-and-
parcel in language learning. Meanwhile, those who are unlikely interested in using
literature in ELT claim that unfamiliarity and difficulty of the language used in
literature may thwart the students, especially the beginners. It would seem,
however, that inclusion of literary works like poems, short stories, novels, etc. in
ELT remain popular, thanks to practitioners who continually search and share
their lived-experience and praxis in using literature to develop teaching
methodology as well as to sustain passion in literature. Added to this enduring
interest of using literature in ELT is today’s emphasis on the learner-centered
teaching paradigm. Teachers no longer ask the students an outmoded question on
literature’s relevance to life. The question is now changed into: “What is the
story’s relevance to your life?”
This article therefore attempts to engage in the debate on the kind of literature
that is relevant to students’ life. It should be born in mind that the chief purpose of

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ELT is to enable students to think creatively and analytically about the English
language. The discussion will focus on two sampled short stories to help students
understand and appreciate literature by increasing their empathy, sensitivity, and
understanding of human experiences as they learn English. When the students are
assigned to analyze, interpret, and evaluate the stories, it is important that they
grasp what the texts mean, how they shape meaning, and why such meaning-
making takes place. In other words, this article intends to show the relevance of
using the chosen short stories to develop students’ competence, conscience, and
compassion.

The Texts
To begin with the précis of the first story, “All Summer in a Day” is a story
about a pupil named Margot, recently arrived from Earth via tunnel’s exit, who
becomes the target of intimidation by her classmates in an elementary school on
the planet Venus because she says that she remembers having seen the sun. Life
on Venus is all rain and heavy showers except for one day in seven years when
the rain stops and the sun is observable. Margot can still recollect her vision of the
sun a few years shorter than her classmates who may forget their experience of
seeing the sun when they were only two years old. Out of jealousy, Margot’s
classmates then isolate and mock her because she can tell the warmth of the sun
and write poems about it. On the day when the rain is predicted to stop, the school
children lock Margot up in a cupboard. The rain does stop and the sun appears to
the delight of the children who celebrate the rare cosmic event by screaming,
running, and playing about heartily that they forget all about Margot. When the
rain starts to fall again, they remember Margot and quickly unlock her. They
regret and feel pity on Margot for having to wait for another seven years to enjoy
the sun again.
Next, the second story, “Shame,” is also a story of growing pain. Written by
Dick Gregory, it tells of the fatherless Richard, an Afro-American child who has a
crush on his classmate, the rich, clean, and smart Helene Tucker. Growing up in
profound poverty, Richard goes to school with no breakfast and hardly learns
anything there. He wears his only clothes that he has to wash, dry off, and put on
again to school only to see Helen. Despite everybody’s disapproval of his
behavior, Richard is like any ordinary boys who demand recognition and attention
from the loved ones until one day he learns about shame. It is the day when his
teacher calls out each name of the students whose father would like to donate how
much money to the Community Chest for the poor Black families in the
neighborhood. Richard would like to donate the money he already saved in bigger
amount than Helen’s father to impress the girl, but the teacher leaves out his
name. She, in contrast, makes the little boy embarrassed by her comments that the
donation is for people of similar social status with Richard and that he does not
even have a father. The shame he encountered at a young age has deeply impacted
his life until he is 21 and has his own family.

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The Context
“All Summer in a Day” and “Shame” are classroom stories set in different
time and place. However, the stories can be related to Indonesian current school
situations whereby bullying and bigotry sometimes occur to different levels of
intensity. Based on the review made by the Judicial Watch Society of the
Indonesian University, perpetrators of robbery, murder, threats, blackmail, etc.
that occurred in 1.276 district court rulings in 2010 to 2015 were low-educated
youngsters between 15 and 34 years old (Wijaya, 2017). Juvenile delinquency has
increased from just mischief mediocre (or fad) to criminality owing to unfulfilled
desire for recognition or money. Greater crimes like destruction and robbery
which are more prevalent nowadays are resulted from intense law-breaking
exposure through film, news, social media, and direct association or with the
criminals (Unayah & Sabarisman, 2015), to say nothing of psycho-social
problems like the youth’s craving for self-esteemed and peer pressure (Hidayati,
2016). Most studies conclude that character education from parents and schools
since the early years is of supreme importance. Here we see that children’s
capacity to bully and hate other people who look different can manifest to greater
crimes in the future.
Another serious issue is bigotry. Just as the Venusian school children in the
story dislike Margot who comes from different planet, little Richard’s classmates
and his teacher loathe him for his skin-color and poverty. Given the rising
xenophobia throughout the world, educators are at the forefront to instill the
values of tolerance and pluralism for the young people. Intolerance and
“Othering” has started to tear away the pluralistic fabric of Indonesian society for
the past three years. It is easy to call to mind that some private universities in
Yogyakarta were accused of religious proselytization to students of different
beliefs by Muslim hardliners in 2016; they demanded that the universities display
no billboards showing picture of hijab-worn female students. Fortunately, recent
studies show that respect toward others’ belief among students can still be kept at
bay. For example, tolerance is still upheld among students across religions in three
universities in Yogyakarta, thanks to the inter-religious dialogue sessions held by
each university (Khasanah, 2017); University bulletin promoting religious
harmony can help fight back radicalism in Cilacap (Purnomo, 2017); and a broad
game based on one local wisdom from the Moluccas works well to promote
tolerance among the youths (Tangidy & Setiawan, 2016). Thus being said, there is
no exaggeration to affirm that the two American short stories discussed can serve
as precautionary tales. Given the simple narratives and less than 2.000-level
vocabularies (Adolphs & Schmitt, 2003), both stories can appeal students in ELT
class.
The Text-in-Context
At first, “All Summer in a Day” reads like a familiar school prank story. A
closer reading of the story shows that the author is in doubt of technology when it
outweighs humankind. Known more by the millennial generation as the author of
a novel made into a 2018 Hollywood dystopian movie Fahrenheit 451, Ray
Bradbury is a science-fiction story teller, whose fantastic but sometimes weird
imagination helps people to reflect on the importance of empathy and how the

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lack of it is precarious. Bradbury’s stories depict human thirst of knowledge and

inventions but at the same time they warn the evil of technology (Panasenko &
Šestáková, 2013). Following the seminal work “The Artistry of Bradbury”
(Reilly, 1971), several studies cited Reilly’s conviction that Bradbury’s penchant
for technology allows the author to create diverse characters in their relation with
technology, such as mass exploitation (McGiveron, 1996) and human being’s
emptiness (Fry, 2003) especially seen in Bradbury’s Fahrenheit 451. Imagine, for
instance, a man whose habit of walking along the pedestrian at night is considered
odd and antisocial in 2053 in Bradbury’s other famous short story “The
Pedestrian”. When the man is arrested for giving unsatisfactory answers to
interrogation by an automated police car; and when in his hysteria he is
robotically taken to a psychiatrist, Bradbury seemingly questions technology that
prevails over humanity. Nobody walks in all-automated, pre-set, and unemotional
society of 2053. It seems here that being different is not tolerated. The theme of
excluding someone who is different from the rest of the group is repeated in “All
Summer in a Day” discussed herein.
In the beginning, the school children ostracize Margot for she is different.
They scorn her first-hand experience with the sun’s glory and warmth similarly
felt by people on Earth. On the planet Venus with rains every day, Margot’s
experience is abnormal and intolerable to accept. Formerly planned as a practical
joke by locking Margot up in a closet as a punishment, this incident dearly costs
her. The poor girl is punished for her belief and denied the long awaiting moment
of the sun’s arrival. Here we see that children have the capacity of becoming cruel
and criminal. This is harsh, but at the same time the event helps transform the
children. Bradbury’s story allows readers to see the students’ transformation:
They formerly bully Margot but later regret their wrongdoing and feel sorry and
sympathetic to her. Presumably, their treatment to Margot will be different
hereafter.
Told in the first person narrator, “Shame” is yet another bullying story with a
school setting, but this time the teacher is the bully. The story is set in the author’s
own time when African Americans were hardly considered noteworthy people in
the society. In his essay about Dick Gregory and other Afro-American authors,
Arnez says “To be a Negro in white America is to be branded as a lesser mortal.
Yet even against these tremendous obstacles, the Negro has forged a culture
which Americans of every race are only now coming to understand and to
appreciate” (1969, p. 61). In the story under discussion, the narrator has to wait
for years to recover from his bully experience by his teacher. The fact that he
thence can forgive and forget makes the story a lesson of empathy.

Reading Literature, Saying “No” to Bully and Bigotry

Research shows that ample opportunities are available to teach character
education in ELT while fostering students’ linguistic and literature competencies
(e.g. Gunawan, 2014; Mariani, 2016; & Ilyas, 2016). This part is to discuss the
educational aspects of the two short stories when taught with three pillars in
Ignatian Pedagogy applied in Jesuit education, i.e. Competence, Conscience, and

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Compassion in mind. Competence is the students’ ability to analyze the intrinsic

elements of the short stories (plot, setting, character, theme, point of view,
figurative languages, symbols, etc.) and to identify the literary devices
(symbolism, allusion, imagery, etc.). By Conscience, it means that the students are
able develop their habits of reading while increasing their creativity and
innovation for their own joy of learning as well as cultivation of their personal
reflexivity and societal sensitivity. Compassion is one distinct feature in reflective
teaching that helps students develop the capacity to be in solidarity with the other
people’s suffering. By reading different literature throughout the world, the
students may manifest in their life greater concerns, empathy, and respect for
others with which they work toward God’s greater glory (Dewi, 2014).
In order to achieve all of this, the use of literature in ELT should be geared
toward human life quality. The view of literature being a social laboratory is
rather outdated now because of the multiplicity of meanings – a reading concept
introduced by poststructuralist thinking. The discussion of characters in literary
works involves critical thinking. Here, the students are not to lay judgments that A
is good, B is bad, and C is neutral, and so forth. Instead, teaching literature in ELT
class should enable students to see that A and B so behave because of some
reasons that ask for other people to understand. Why C is neutral, likewise, should
become the students’ query. It is noted here that building a character means doing
good and positive things with which a person exercises her/his conscience. There
are times when character traits overlap with personality traits, e.g. being honest
but insensitive may make someone comes across as impolite (Pines et al., 2006, p.
1). Bullying and bigotry shown in the two stories are among delicate problems
that young people often encounter in their daily experiences. By examining the
character (means persona) in the short stories, the students can learn about
showing empathy toward others. The Six Pillars of character are useful to detail
the discussion, namely trustworthiness, respect, responsibility, caring, fairness,
and citizenship (CHARACTER COUNTS!). These values are indeed the practical
manifestation of religious values which are frequently emphasized in Indonesian
curriculum as critically looked into in ELT owing to its evaluation mechanics (e.g.
Mambu, 2014; Mambu, 2015).
Trustworthiness
Trustworthy is a character trait to instill as early as possible. Someone is
trustworthy if other people can count on her/him. In “All Summer in a Day,”
Margot is not trustworthy in the eyes of her classmates. Neither is the narrator in
“Shame” according to his teacher. Margot eventually gains trust when the
Venusian children experience the sun. Like Margot’s classmates, Richard’s
teacher distrusts him. She is annoyed by his behavior when protesting why his
name is left out:

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She turned toward the blackboard. “I don’t have time to be playing with
you, Richard.”
“My daddy said he’d...” “Sit down, Richard, you’re disturbing the
class.” “My daddy said he’d give...fifteen dollars.”
She turned around and looked mad. “We are collecting this money for
you and your kind, Richard Gregory. If your daddy can give fifteen
dollars you have no business being on relief.”
“I got it right now, I got it right now, my Daddy gave it to me to turn in
today, my daddy said...”
“And furthermore,” she said, looking right at me, her nostrils getting
big and her lips getting thin and her eyes opening wide, “We know you
don't have a daddy.” (Gregory, p. 2)
On the one hand the narrator is wrong for lying that his “father” would like to
donate some amount of money. On the other hand, he is not truly at fault either
because he genuinely wants to give the money albeit his infatuation to Helen. At
this point, ELT students can learn about conscience. They can reflect on how
today’s young people measure their self-esteem from the many “like” hits they get
on the social media. In attempting to gain putative acceptance, they go the extra
mile to publish online photos or news on their make-believe actions, hence they
lack trustworthiness.
Respect
Respect is taken to mean honoring other people either for their
achievement/rectitude or dissimilarities. It is a key to prevent bully in bigotry.
Margot is cast differently from the rest of the class. “She was an old
photograph dusted from an album, whitened away, and if she spoke at all her
voice would be a ghost” (Bradbury, p. 2). She gains no respect because she is
different.
They hated her pale snow face, her waiting silence, her thinness, and her
possible future.
“Get away!” The boy gave her another push. “What're you waiting
for?” Then, for the first time, she turned and looked at him. And what
she was waiting for was in her eyes.
“Well, don’t wait around here!” cried the boy savagely. “You won’t see
nothing!” (Bradbury, p. 3)

Like Margot, Richard in “Shame” is outcast because he is different from his

affluent classmates due to his ethnicity and abject poverty. Going to school with
empty stomach makes him unable to stay focus. He fails to earn his teacher’s
respect, thus:

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The teacher thought I was a troublemaker. All she saw from the front
of the room was a little black boy who squirmed in his idiot’s seat and
made noises and poked the kids around him. I guess she couldn’t see a
kid who made noises because he wanted someone to know he was
there. (Gregory, p. 2)

It is not wrong for the narrator to ask his teacher why she gives him no
chance to participate in the Community Chest. The teacher insults him by
revealing his identity as a fatherless child. This incident left the narrator a painful
experience because thereafter he is weighed down by shame. He recounts how
reluctant he is to attend the school Christmas dinner, to ask rotten peaches from
Mr. Ben or Mrs. Simmons’ spoonful of sugar, and to get food from the relief
truck. He recapitulates once more: “Yeah, the whole world heard the teacher that
day-we all know you don’t have a Daddy” (Gregory, p. 4). The teacher gives
Richard no respect although the young boy wants to earn self-respect by his
donation attempt.
It is clear here that people affected with lack of respect can lead to low self-
esteem. Lack of respect is a growing problem in society that ELT can effectively
address through these simple short stories with challenging topics.
Responsibility
Responsibility is an important character trait that makes other people able to
count on us. A person is responsible when any duty entrusted to her/him can be
completed. Margot is responsible as a child to obey the decision made by her
parents in leaving the Earth planet. She does not quit school despite the distressing
situation. Like a captive, she is alienated in her new school environment but the 7-
year-old-girl has to stay on. The author says:

There was talk that her father and mother were taking her back to Earth
next year; it seemed vital to her that they do so, though it would mean
the loss 80 of thousands of dollars to her family. (Bradbury, p. 2)

Responsibility is, in one way or another, present in little Richard’s

personality. This seven-year old boy makes an effort to go to school by wearing
clean clothes. His daily routine is making sure that his clothes are ready despite
the trouble involved as follows.

The pipes were frozen again, there was no water in the house, but I
washed my socks and shirt every night. I'd get a pot, and go over to
Mister Ben’s grocery store, and stick my pot down into his soda
machine and scoop out some chopped ice. By evening the ice melted to
water for washing. I got sick a lot that winter because the fire would go
out at night before the clothes were dry. In the morning I'd put them on,
wet or dry, because they were the only clothes I had. (Gregory, p. 1)

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The readers are told later that he, too, is responsible to earn money since he
cannot rely on his widowed mother: “I’d been out hustling all day, shining shoes,
selling newspapers, and I had goo gobs of money in my pocket” (Gregory, p. 3).
With the money Richard attends to his own little enjoyment. He says, “Bought me
a bowl of chili for fifteen cents, and a cheese- burger for fifteen cents, and a Pepsi
for five cents, and a piece of chocolate cake for ten cents” (Gregory, p. 3).
ELT students can therefore learn about responsibility from the child’s
characters in both stories.
Caring
Caring is showing concern and kindness to others. Neither bullying nor
bigotry may occur if people care.
Though poor, Richard is a caring person. Despite his ulterior motive, Richard
saves money to enable him to contribute to helping the needy. Thus when his
teacher says that the money is for people of his kind, she negates the idea and
possibility that poor people can care for one another. Here, ELT students learn to
exercise their Conscience about caring for others. Near the end of the story, the
narrator gives another sad incident about his failed attempt to help his fellow
citizen; this time is a wino. This homeless man is beaten to bleed for not paying
the 25-cent-food he ordered. Little Richard intends to pay for him from the money
collected from selling newspapers and shining shoes, but the wino, feeling
offended refuses it outright, saying: “Keep your twenty-six cents. You don’t have
to pay, not now. I just finished paying for it.” (Gregory, p. 3) Although the
narrator old man later apologizes, the narrator cannot help lamenting, “I was
pretty sick about that. I waited too long to help another man” (Gregory, p. 4).
Here, beneath the story is Gregory’s pretext: The society comprises of people who
are selfish and ignorant. They do not care and unwilling to help each other.
Indeed, care and compassion seem to overlap in “Shame.” If loving is caring,
Helen, the “light-complexioned little girl with pigtails and nice manners”
(Gregory, p. 1) cares for Richard and she can feel the pain of the black boy after
being humiliated by the teacher. The narrator says, “Helene Tucker turned around,
her eyes full of tears. She felt sorry for me. Then I could not see her too well
because I was crying, too” (Gregory, p. 3). Compassion is palpably felt by the
whole class for he says that “everyone had heard what the teacher had said,
everyone had turned around and felt sorry for me” (Gregory, p. 3).
A lesson about caring is also seen in the final paragraph of Bradbury’s short
story when the children feel sorry for having unlocked Margot and given her no
chance to see the sun. Compassion is shown because the formerly malicious
Venusian kids turn to feel pity for Margot.
Caring is significant in every learning process. The success of ELT by way of
cooperative learning method, for example, largely depends on learners who are

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willing to cooperate with, care for, and learn from each other as shown by
research in countries like Vietnam (Tuan, 2010), China (Ning, 2010), Taiwan (Pan
& Wu, 2013). Similarly, in Sanata Dharma University alone, several case studies
in the use of cooperative learning in ELT confirm the finding that reflective
teaching-learning helps to develop students’ cognition and affection (Ardi, 2017;
Ferianda & Mukarto, 2017; & Kuswandono, 2017). As such, the two stories are
reflective.
Fairness
To be fair is to give impartial treatment without discrimination. Bullying and
bigotry are two social ills caused by lack of fairness. The two stories here provide
ELT class with theme of social (in) justice.
Bradbury wrote “All Summer in a Day” in 1959 at the height of US vs. USSR
spaceship race. The short story tells us of a competition between Earth power and
that of the other planet. Although seemingly Margot is lost in the race, her
classmates in the end give in. Margot sticks to her conviction about the warmth of
the sun, while others hardly remember the sun’s glory. Unfairly, they lock Margot
up although in the end they acknowledge that Margot is right and they are wrong.
They thus repent, if too late. Bradbury wants readers to ponder upon the meaning
of fairness and the value of competition in the age of technology.
In “Shame,” fairness is not shown at all. The wino orders some food but
refuses at first to pay until he is tortured. It is not unfair either for Mister Williams
the restaurateur to treat the poor man this way for the food of its worth:

Mister Williams jumped over the counter and knocked the wino off his
stool and beat him over the head with a pop bottle. Then he stepped
back and watched the wino bleed. Then he kicked him. And he kicked
him again. (Gregory, p. 4)

The narrator sees this injustice and says, “Leave him alone, Mister Williams.
I'll pay the twenty-six cents” (Gregory, p. 4). The story depicts the society’s
incapability to feel for others. A lesson of compassion is clear herein.
Citizenship
Citizenship is simply defined as the status of being a citizen in a state. But in
character education, it means “to conduct oneself in accordance with the rights,
duties, and privileges of being an inhabitant of a geographical location by means
of birth or naturalization” (Huitt, 2005). Written in 1964 by a humorist, Civil
Rights activist, and social critic, “Shame” invites the readers to see how American
society at that time denied the rights of the black people their status as the United
States citizens. Gregory was committed to helping the oppressed to voice out their
rights without insulting their dignity. Although little Richard’s action to top up the
welfare money is reproachable for its hidden reason, he makes an attempt to

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perform his duty as a good citizen of the class. ELT students can again learn about
conscience and compassion from the character in the final part of the story when
he tries to help the wino for the meals.
In “All Summer in a Day,” citizenship is purely for inhabitants of Venus, not
for an Earth immigrant like Margot. The school children of the host planet,
however, do not use their citizenship wisely. They behave what they like. They
hardly respect diversity. Margot is not a good Venusian citizen either because of
her alienation. She refuses to play games and sing joyful songs in class, thanks to
the awkward social situation that leads to her depression. Thus, the discussion on
citizenry in an ELT class allows the students to empathize with refuges, victims of
civil war and/or natural disasters, and many other oppressed people.

Conclusion
This article has shown that two American short stories, namely “All Summer
in a Day” by Ray Bradbury and “Shame” by Dick Gregory, are suitable to be used
in ELT class. The vocabulary level and linguistic complexity in both short stories
is of upper-intermediate level. Thus, it can help students to develop their cognitive
skills as well as to spark their interest in literature without discouraging them.
This study has also shown that the narrative of two children aged 7 being bullied
by their respective classmates is appropriate to read critically and contextually to
enhance students’ competence, conscience, and compassion. Through the two
stories, it is revealed that bullying and bigotry can occur in early childhood. It is
worrying that young people learn to hate others simply because they are of
different culture/habit, ethnicity, and social class. Reading each story, ELT
students can reflect on six golden traits proved useful in studying English, namely
trustworthiness, respect, responsibility, fairness, care, and citizenship. It is at this
particular point that character education is important to be incorporated into ELT
through short stories with various themes including the heartbreaking ones. This
article therefore is supportive of using literature in ELT for purposeful language
learning with which each student can ask transformative question mused about at
the start of this article, i.e. the story’s relevance to her/his own life.

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77
 Dwiani S.: Proses Morfologis Verba Bahasa Waringin

KANDAI
Volume 15 No. 2, November 2019 Halaman 277-290
No. 2, November 2018 Halaman 287-302
SUNGAI, SAWAH, DAN SENGKETA:
TINJAUAN EKOFEMINISME KARYA SASTRA
BERLATAR ASIA TENGGARA
(River, Rice Field, and Conflict:
An Ecofeminist Reading of Fictions Set in Southeast Asia)

Novita Dewi
Program Magister Kajian Bahasa Inggris, Universitas Sanata Dharma
Jalan Affandi, CT Depok, Sleman
Yogyakarta 55281, Indonesia
Pos-el: novitadewi@usd.ac.id
(Diterima 3 Oktober 2019; Direvisi 18 Oktober 2019; Disetujui 18 Oktober 2019)

Abstract
This study aims to explore the similarities and differences in the representation of rivers,
rice fields, and disputes in novels and short stories from Indonesia, Malaysia, the
Philippines, Cambodia, Thailand, and Vietnam. Although rivers and rice fields are symbols
of strength as life-giving forces, they are also the sites of resistance for most Southeast
Asian people, especially in difficult times when women are often victims. The research
problem is how rivers, rice fields, and the involvement of women are depicted in six literary
works set in the region. Content analysis method is applied in this study using ecofeminist
theory as the standpoint. The analysis result shows that a close relationship between women
and nature which is represented by the involvement and care of women characters in
caring for rivers and rice fields. Conversely, male figures are depicted as if they are not
bothered by the existence of nature. This is considered as representation of resistance to
patriarchal culture that has dominated women and nature.
Keywords: river, rice fields, conflict, ecofeminism

Abstrak
Penelitian ini bertujuan menelisik persamaan dan perbedaan representasi sungai,
sawah, dan sengketa dalam novel dan cerpen dari Indonesia, Malaysia, Filipina, Kamboja,
Thailand, dan Vietnam. Meskipun sungai dan sawah menjadi simbol kekuatan sebagai
pemberi kehidupan, tetapi keduanya juga merupakan situ perlawanan sebagian besar
masyarakat Asia Tenggara, terutama pada masa-masa sulit ketika perempuan sering
menjadi korban. Masalah penelitian adalah bagaimana sungai dan sawah serta
keterlibatan perempuan ditampilkan pada enam karya yang berlatar di negara-negara
dalam kawasan tersebut. Metode analisis konten digunakan dalam penelitian ini dengan
perspektif teori ekofeminisme. Hasil penelitian menunjukkan adanya relasi erat antara
perempuan dan alam yang direpresentasikan dengan keterlibatan dan kepedulian tokoh
perempuan dalam merawat sungai dan sawah. Sebaliknya, tokoh laki-laki digambarkan
seolah-olah tidak hirau pada keberadaan alam. Hal ini sekaligus menjadi representasi
resistensi terhadap budaya patriarkat yang melakukan dominasi atas perempuan dan alam.
Kata-kata kunci: sungai, sawah, sengketa, ekofeminisme

DOI: 10.26499/jk.v15i1.1466
How to cite: Dewi, N. (2019). Sungai, sawah, dan sengketa: tinjauan ekofeminisme karya sastra berlatar asia
tenggara. Kandai, 15(2), 277-290 (DOI: 10.26499/jk.v15i1.1466)

©2019 Kandai, ISSN 2527-5968 (online), 1907-204X (print)

http://ojs.badanbahasa.kemdikbud.go.id/jurnal/index.php/kandai 277
This is an open access article distributed under the CC BY-NC-SA 4.0 license
Kandai Vol. 15, No. 2, November 2019; 277-290
PENDAHULUAN
Hamparan sawah dengan tanaman
padi dan sungai yang mengalir kerap
menjadi latar karya sastra dari Asia
Tenggara karena keduanya adalah
simbol energi dan pemberi kehidupan
bagi masyarakat di kawasan tersebut
(Dobbs, 1994; van der Kroef, 1952; Van
Esterik, 2015). Bercocok tanam adalah
cara hidup sebagian besar masyarakat
negara-negara di Asia Tenggara. Ritus
menanam padi cocok dengan gaya hidup
dan keunikan budaya Asia yang
menjunjung tinggi kerja sama, gotong-
royong, dan semangat kekeluargaan.
Saat panen tiba bagi para petani di
Thailand, misalnya, lagu-lagu riang
disenandungkan dan berbagai hiburan
rakyat digelar di sepanjang Sungai Chao-
Praya. (Nawigamune, 2003). Hal inilah
yang menyebabkan mengapa padi dan
sawah menjadi bagian yang tak
terpisahkan dari kehidupan masyarakat
negeri Gajah Putih itu seperti terlihat
dalam mitos, cerita rakyat, legenda, dan
karya sastra lainnya.
Di Indonesia, beragamnya cerita
tentang padi dan motif masing-masing
penceritaan tidak terlepas dari
banyaknya suku dan budaya etnis yang
ada. Jika di Jawa, dongeng tentang padi
dihubungkan dengan kemurahan hati
Dewi Sri, di Toraja asal-muasal padi
tidak dikaitkan dengan manusia tetapi
burung dari surga yang dipercaya
sebagai pembawa bibit padi (van der
Kroef, 1952). Di Jawa juga terdapat
banyak istilah yang dipakai untuk
menyebut aktivitas dan alat untuk
bertanam padi yang sebagian diserap ke
dalam bahasa Indonesia (Budhiono,
2017). Sementara itu, di Borneo,
terutama pada orang Kayan, dikenal
tarian padi saat benih padi disemai guna
menyatukan kuasa langit, bumi, dan
kekuatan di bawah bumi agar panen
mereka berhasil (Aijmer, 2010). Seperti
278
halnya di Thailand dan di Indonesia,
dongeng, cerita rakyat, mitos, dan
pelbagai ekspresi budaya di Vietnam
tidak bisa lepas dari keakraban bangsa
itu dengan sungai dan sawah (Hiên,
Liên, & Luong, 2004; Sy, 1996; Thiep,
1996).
Namun demikian, bagi hampir
semua bangsa di kawasan Asia Tenggara
ini, sungai dan sawah juga menjadi benih
sengketa saat kedua sumber penyedia
dan keberlanjutan hayat hidup manusia
itu diganggu (Boomgaard, 2007; Chiba,
2010). Atas nama pembangunan, sumber
alam menjadi tercemar di sepanjang
Sungai Mahakam, Kalimantan Timur
(Nooteboom & De Jong, 2010). Sejarah
mencatat bahwa kemarau
berkepanjangan pernah menggagalkan
penenan padi di Thailand pada akhir
tahun 1970-an, sementara di Filipina,
Krisis Beras/ Pangan terjadi di masa
penjajahan bangsa Spanyol. Di zaman
pendudukan Jepang di Indonesia, beras
menjadi barang langka yang sering
diselundupkan seperti digambarkan
dengan nyata dalam cerpen “Dendam”
karya terkenal Pramoedya Ananta Toer.
Dalam jagad sastra, sungai dan
sawah/padi/beras sering diangkat sebagai
tema oleh pengarang-pengarang Asia.
Minfong Ho dalam novel Rice without
Rain dan Clay Marble mengabadikan
tautan antara sungai (air), padi, dan
perjuangan rakyat melawan penguasa di
Thailand dan Cambodia. Sastra
Indonesia yang menggambarkan
pengrusakan lingkungan dan resistensi
masyarakat adalah novel Jamangilak
Tak Pernah Menangis karya Martin
Aleida dan Orang-orang Proyek oleh
Ahmad Tohari, untuk menyebutkan dua
contoh saja.
Telah banyak kajian terdahulu
yang membahas relasi antara perempuan
dan alam dengan memanfaatkan teori
ekofeminisme baik di Indonesia
(Hardiningtyas, 2016), maupun di negara
 Novita Dewi: Sungai, Sawah, dan Sengketa: Tinjauan Ekofeminisme ....
lain (Joseph, Nair, Krishna, & Jha,
2014), untuk menyebut dua contoh saja.
Pembacaan ekofeminisme belum banyak
dilakukan atas karya sastra berlatar
spesifik, yakni sungai dan sawah dari
Indonesia dan negara-negara di Asia
Tenggara lainnya. Padahal, perempuan
hampir selalu hadir dalam pusaran
masalah seputar sungai atau sawah dan
seringkali menjadi korban dari sengketa
yang ditimbulkannya.
Beberapa kajian mengulas karya-
karya Minfong Ho dengan baik
(Nirmayanti, 2013; Wiggins, 2006).
Novel Martin Aleida telah menjadi objek
analisis dalam sejumlah penelitian
tentang novel-novel Indonesia modern
(Bandel, 2008; Dewi, 2017;
Septiningsih, 2015). Namun, penelitian
tentang relasi perempuan dan alam pada
beberapa karya yang dimaksud yang
memanfaatkan teori ekofeminisme masih
langka. Karya Minfong Ho disebutkan
secara sekilas pada pembahasan tentang
perempuan Pedhotan di Gunung
Kemukus dengan teropong
ekofeminisme (Andalas, 2016).
Oleh karena itu, penelitian ini akan
secara khusus membahas cerita pendek
dan novel bertemakan sungai dan sawah
di 6 (enam) negara di Asia Tenggara,
yaitu Indonesia, Filipina, Kamboja,
Malaysia, Thailand, dan Vietnam,
dengan cara mengkaitkannya dengan
perjuangan tokoh perempuan dan relasi
kekuasaan yang ada. Tujuan penelitian
ini adalah untuk melihat bagaimana
ketiga entitas tadi, yaitu sungai, sawah,
dan sengketa diimajinasikan dalam
beragam cerita pendek dan novel yang
menampilkan perempuan sebagai tokoh
utama. Selain itu akan dicermati pula
mengapa penindasan terhadap
perempuan dan alam masih terus
berlangsung sejak dulu hingga sekarang.
Hasil penelitan ini diharapkan dapat
melengkapi kajian-kajian sejenis yang
sudah ada. Adapun perspektif teori
ekofeminisme akan dipergunakan untuk
membahas karya-karya yang diteliti.
LANDASAN TEORI
Istilah “ekofeminisme” diciptakan
oleh seorang feminis asal Prancis
Françoise d’Eaubonne dalam bukunya
yang terbit pada 1974 Feminism or
Death yang menjelaskan tentang peran
penting feminisme dalam menangani
masalah-masalah lingkungan dan gender
(Joseph et al., 2014). Sebagai sebuah
ideologi dan gerakan, ekofeminisme
mendaku bahwa penindasan terhadap
perempuan terkait dengan penindasan
atas alam. Inilah perilaku dan praktik
yang berorientasi pada maskulinitas
yang jamak terjadi pada masyarakat
yang mengagungkan patriarkat. Baru
pada akhir abad ke-20, ekofeminisme
diakui sebagai gerakan yang pro-
perempuan, lingkungan, dan semua
kelompok yang terpinggirkan. Adapun
prinsip-prinsip dasar ekofeminisme
adalah mencermati tiga hal, yaitu
hubungan alam dan perempuan,
dominasi atas alam dan perempuan, dan
diskursus patriarkat (Ling, 2014).
Kapitalisme modern yang
bertumpu pada teknologi dan ekonomi
melahirkan daya saing sekaligus hasrat
yang tidak pernah terpuaskan dalam hal
penumpukan harta termasuk kekayaan
alam. Ideologi patriarkat yang mendasari
nafsu untuk selalu menguasai dan
menaklukkan ini tidak hanya merugikan
kelompok-kelompok yang terdampak
seperti seperti perempuan, anak-anak,
dan kaum miskin, tetapi juga
mengancam keberkelanjutan semesta
alam dalam jangka panjang. Teori
ekofeminisme merupakan narasi
tandingan terhadap diskursus yang
kapitalis dan patriarkat. (Puleo, 2017,
hlm. 30) mendefenisikan ekofeminisme
sebagai suatu upaya pembentangan
horison utopis baru yang menangani
279
Kandai Vol. 15, No. 2, November 2019; 277-290
masalah lingkungan tanpa memakai
kategori-kategori patriarkat,
androsentrisme, dan seksisme. Dalam
pengertian ini, ekofeminisme meliputi
pilihan untuk menjadi ibu (tidak terbatas
pada pengertian biologis saja),
mengusahakan kedaulatan pangan, dan
menyelenggarakan pendidikan
lingkungan sedini mungkin guna
memandu masyarakat menuju ke
pembangunan yang berkelanjutan.
Pandangan bangsa Asia terhadap
alam agak berbeda dibandingkan dengan
pandangan supremasi manusia terhadap
alam dalam perspektif Barat. Agama dan
filsafat Timur mengklaim memiliki
aplikasi yang lebih positif pada etika
lingkungan. Berbeda dengan
pemahaman Barat tentang alam, sifat
non-manusia dihargai dalam tradisi
Timur. Sikap terhadap alam ini dapat
dilihat dalam agama-agama baik
Abrahamik maupun non-samawi seperti
Taoisme, Budha, dan Hindu. Taoisme
secara khusus mengajarkan perlunya
menyeimbangkan yin dan yang.
Keseimbangan antara manusia dan alam
menjadi perhatian utama (Barnhart,
1997). Secara khas, negara-negara di
Asia mengadopsi pemikiran yang
sejalan, yakni menempatkan alam
maupun manusia sebagai yang dominan
satu sama lain. Baik manusia maupun
alam harus hidup selaras dan saling
mendukung. Itulah mengapa manusia
harus memperlakukan planet ini secara
positif termasuk semua makhluk yang
hidup di dalamnya. Mempertahankan
keutuhan lingkungan merupakan
tanggung jawab bersama.
Selain pemikiran-pemikiran
berbasis ekologis-geopolitik tersebut,
pendekatan ekofeminisme yang relevan
dengan kajian sastra akan dipakai pula
dalam penelitian ini. Teori ekofeminisme
yang sesuai dengan persoalan yang
ditelisik dalam dunia sastra antara lain
dominasi alam dan seisinya yang gayut
280
dengan penindasan tokoh perempuan
dalam fiksi bernuansa lingkungan hidup
(Garrard, 2007; Huggan, 2009; Huggan
& Tiffin, 2015).
METODE PENELITIAN
Penelitian ini dirancang dengan
menggunakan metode kualitatif-
interpretatif yang lazim berlaku dalam
kajian teks-teks sastra. Data penelitian
diambil melalui studi kepustakaan baik
yang berupa data primer, yakni karya-
karya sastra terpilih ataupun data
sekunder yang berupa artikel jurnal,
surat kabar, majalah, dan buku-buku
yang membahas tentang topik terkait.
Adapun enam sumber data primer
yang dipakai terdiri atas tiga novel yang
masing-masing berlatar di Indonesia,
Kamboja, dan Thailand, serta tiga buah
cerpen dari Malaysia, Filipina, dan
Vietnam. Novel Jamangilak Tak Pernah
Menangis karya Martin Aleida
diterbitkan oleh Gramedia Pustaka tahun
2014. Cerpen “Big Sister” karya
Consorcio Borje diambil dari laman
“The Best Philippine Short Stories”;
laman ini menyebutkan: “Cerita ini
diambil dari buku tahun 1941 yang tak
pernah diterbitkan karena naskahnya
hilang” (Borje, n.d.). “Ibu dan Ceper”
karya Shahnon Ahmad diambil dari buku
Antologi Harga Remaja terbitan Dewan
Bahasa dan Pustaka, Malaysia tahun
2011. Kedua novel Minfong Ho berlatar
Kamboja (Clay Marble) dan Thailand
(Rice Without Rain) diterbitkan tahun
2010 oleh Marshal Cavendish,
Singapura. Data terakhir, yaitu cerpen
dari Vietnam “A River’s Mystery” karya
Bao Ninh diambil dari sebuah buku
kumpulan cerpen Vietnam: A Traveler’s
Literary Companion yang terbit tahun
1996. Semua kutipan yang berasal dari
karya yang berbahasa Inggris
diterjemahkan sendiri oleh peneliti,
sedangkan yang berasal dari bahasa
Melayu tidak diterjemahkan.
 Novita Dewi: Sungai, Sawah, dan Sengketa: Tinjauan Ekofeminisme ....

Sembilan langkah riset Sungai Asahan yang disebabkan oleh

kepustakaan dipakai dalam penelitian ini
(George, 2008). Menurut George,
imajinasi dapat diubah menjadi wawasan
melalui langkah-langkah sebagai berikut.
Pertama, peneliti harus memilih topik.
Kedua, topik itu diubah menjadi
imajinasi. Langkah ketiga adalah
memperjelas pertanyaan-pertanyaan
penelitian; diikuti dengan
mengembangkan strategi penelitian
sebagai langkah ke empat. Langkah ke
lima, mencari referensi dari beraneka
basis data, dan langkah ke enam
mengidentifikasi sumber-sumber data.
Langkah selanjutnya adalah
menilai/mencocokkan sumber data yang
diperoleh berdasarkan pertanyaan-
pertanyaan penelitian. Dua langkah
terakhir adalah mendalami wawasan
berdasarkan refleksi, dan akhirnya
menyusun pertanyaan tesis berdasarkan
wawasan tersebut.
Adapun interpretasi data dalam
penelitian ini didapatkan melalui analisis
konten dengan terang teori
ekofeminisme. Penelitian ini memiliki
keterbatasan, yaitu tidak menelaah
semua karya sastra dari keenam negara
yang disebutkan tersebut.
PEMBAHASAN
Bagian ini terlebih dahulu
menyajikan ringkasan pendek dari setiap
karya yang disusun berdasarkan topik,
yakni sungai dan sawah. Setelah itu,
temuan-temuan tersebut dibahas
berdasarkan tiga prinsip utama
ekofeminisme yang dipakai sebagai
kerangka teoretis dalam penelitian ini.
Sungai sebagai Kawan dan Lawan
Dimulai dari Indonesia,
Jamangilak Tak Pernah Menagis karya
Martin Aleida mengisahkan perjuangan
Molek dalam mengatasi pencemaran
limbah dari pabrik rayon multinasional
di Sumatra. Ia minta agar pihak yang
berwenang menangguhkan izin usaha
perusahaan karena sungai tempat warga
menangkap ikan, mandi, dan
mendapatkan air telah terkontaminasi.
Namun upaya Molek gagal. Novel ini
membawa pesan bahwa orang lemah
yang peduli terhadap lingkungan dan
penderitaan orang-orang di sekitarnya
tidak pernah dihiraukan oleh penguasa.
Bahkan perempuan ini justru disiksa dan
dilecehkan begitu pemerintah setempat
tahu bahwa anak laki-laki Molek adalah
tapol peristiwa 1965 yang sedang dalam
pengejaran.
Beralih ke Malaysia, “Ibu dan
Ceper” adalah cerpen Shahnon Ahmad
yang berkisah tentang Sungai Ceper
yang pada mulanya bersih dan jernih
namun menjadi cemar karena banjir.
Sungai yang berlumpur menggagalkan
tanaman padi; bahkan tokoh Ibu jatuh ke
sungai hingga pincanglah kakinya. Di
musim kering, ikan-ikan mati dan
penduduk kekurangan air. Ibu pergi
untuk selamanya dibarengi dengan
matinya Sungai Ceper.
Cerpen dari Vietnam karya Bao
Ninh melukiskan sungai sebagai musuh.
Tokoh-tokoh perempuan tidak banyak
berperan di sini karena “A River’s
Mystery” (Misteri sebuah sungai)
berkisah tentang rahasia si pencerita
yang hidup bersama anak perempuan
semata wayangnya yang berparas jelita.
Dulu sewaktu istrinya melahirkan, banjir
besar datang melanda dan
menghanyutkan rumah-rumah di
desanya. Dibawanya istri dan jabang
bayi yang belum sempat ditimangnya
untuk menyelamatkan diri dengan cara
berpegangan pada cabang pohon
beringin, satu-satunya benda yang tidak
roboh. Air makin naik dan warga saling
berebut untuk bergelantungan pada
pohon itu hingga menyerupai perahu

281
Kandai Vol. 15, No. 2, November 2019; 277-290
sarat penumpang. Si pencerita sempat
membantu seorang perempuan yang
berteriak dengan suara lemah meminta
tolong agar bayinya diselamatkan
sebelum ia sendiri hanyut terbawa air.
Saat itulah istri si pencerita malah
terpental masuk ke dalam pusaran air
bersama bayinya. Setelah begitu lama
terendam di sungai mencari-cari istri dan
bayinya tanpa hasil, si pencerita jatuh
pingsan karena kelelahan. Ketika
siuman, kepada si pencerita disodorkan
seorang bayi perempuan disertai doa-
doa, ucapan syukur, dan nasihat dari
para penolongnya agar ia tetap hidup
untuk merawat bayi yang selamat itu.
Tidak seorangpun tahu bahwa bayinya
yang hanyut bersama istrinya berjenis
kelamin laki-laki. Dan rahasia ini
disimpan baik-baik di dalam hatinya
yang hancur setiap kali ia memandangi
sungai itu.
Sawah dan Padi Pemberi Kehidupan
“Big Sister” (Kakak perempuan)
ditulis oleh Consorcio Borje dari
Filipina. Berlatar bencana kemiskinan
pada 1930-an dan makin banyaknya
pengangguran serta pemilik tanah yang
melepaskan hartanya, cerpen ini
bercerita tentang pengorbanan seorang
remaja perempuan bernama Inciang
yang hidup bersama ayah dan adik laki-
lakinya Itong. Inciang yang juara kelas
itu harus putus sekolah dan mengurus
rumah sambil bekerja sebagai buruh
semasa Krisis Beras di negara itu agar
adiknya bisa terus menuntut ilmu di
kota. Sang ayah tidak pernah menikah
lagi sepeninggal istrinya dan Inciang
menggantikan peran sebagai ibu sejak
Itong berusia enam tahun.
Clay Marble (Kelereng tanah liat)
adalah novel Minfong Ho dengan latar
tempat Kamboja yang dilanda perang
setelah jatuhnya Khmer Merah pada
awal 1980-an. Dua sahabat perempuan
282
Dara dan Jantu berteman dengan dua
remaja laki-laki Sarun dan Nea di kamp
pengungsi di perbatasan Kamboja-
Thailand. Mereka bermain-main dengan
kelereng tanah liat sebagai lambang
persahabatan. Di tengah desingan peluru
mereka membantu mendapatkan bantuan
makanan dan bahkan berhasil
menyelamatkan seorang bayi dari
kekejaman perang. Empat sekawan ini
saling meneguhkan satu sama lain,
namun akhirnya berpisah mengikuti
jalan hidup masing-masing setelah Jantu
meninggal. Sarun mendafarkan diri
menjadi tentara. Tinggalah Dara yang
semula kekasih Sarun. Dara memutuskan
pulang ke tanah kelahiran bersama Nea
sambil membawa benih padi untuk
ditanam guna memulai lagi sebuah
kehidupan baru setelah perang usai.
Novel Minfong Ho lainnya, Rice
Without Rain (Sawah Kering)
terinspirasi oleh peristiwa nyata yakni
perjuangan mahasiswa Universitas
Thammasart di Bangkok dalam
menumbangkan rezim yang berkuasa di
Thailand pada tahun 1976. Novel ini
berkisah tentang Jinda, seorang remaja
berusia 17 tahun yang saling jatuh cinta
dengan Ned, salah satu mahasiswa yang
datang ke desanya untuk membantu dan
mengamati lebih dekat kehidupan para
petani sembari memberikan pencerahan
tentang reformasi sosial. Inthorn, ayah
Jinda lalu tergerak dan memimpin para
petani melakukan aksi mogok sebagai
protes kepada tuan tanah yang
menyewakan tanah dan mengambil 50%
hasilnya padahal waktu itu panenan
hancur akibat musim kering yang
berkepanjangan. Inthorn ditangkap
dengan tuduhan melawan penguasa lokal
dan menjadi sasaran penyiksaan dan
penghinaan di penjara kota. Jinda lalu
memutuskan untuk berangkat ke
Bangkok guna membebaskan ayahnya
dan bergabung dengan demonstrasi
mahasiswa. Situasi menjadi brutal ketika
 Novita Dewi: Sungai, Sawah, dan Sengketa: Tinjauan Ekofeminisme ....
tentara menembaki mahasiswa saat Jinda
mulai berpidato sebagai putri
pemberontak. Gadis ini berhasil lolos.
Ketika kembali ke desanya ia mendapati
ayahnya telah mati dibunuh. Jinda
bertekad untuk memulai kehidupan baru
yang damai dan harapan itu akan
berubah menjadi kenyataan bila hujan
segera turun. Saat bersimpuh di makam
ayahandanya, Jinda melihat benih mulai
tumbuh di petak-petak penyemaian yang
terlihat menghijau.
Setelah semua karya diceritakan
kembali secara sekilas, bagian
selanjutnya dari tulisan ini membahas
bagaimana imajinasi pengarang atas
sungai dan sawah dimaknai melalui tiga
pokok pembahasan sebagai berikut: (1)
relasi antara perempuan dan alam, (2)
dominasi terhadap perempuan dan alam,
dan (3) perlawanan terhadap patriarki.
Relasi antara Perempuan dan Alam
Berbicara tentang sawah dan
sungai berarti menelisik kisah tentang
padi/beras/nasi yang lekat dengan
budaya Asia dan peran perempuan di
dalamnya. Penggarapan sawah untuk
menanam bibit padi hingga menjadi
sepiring nasi bukan proses yang singkat
dan sederhana. Laki-laki dan perempuan
sama-sama terlibat, namun kedekatan
perempuan dengan sawah dan sungai
tampaknya lebih alami karena sifat
perempuan yang sering dikaitkan dengan
aktivitas pengasuhan dan perawatan.
Padi menjadi lambang perjuangan
Inciang dalam “Big Sister”. Ketika
anak-anak kampung mengganggu
adiknya, Inciang memukul mereka
dengan menggunakan entong nasi besar
yang dia pakai di dapur saat itu. Inciang
juga menggarap sawah, menanam
sayuran untuk dikonsumsi sendiri dan
sisanya, kalau ada, dijual. Perempuan
muda ini bahkan menjadi buruh cuci
pakaian untuk menambah penghasilan.
Demikian pula dalam novel Martin
Aleida, tokoh perempuan digambarkan
sangat akrab dengan lingkungan sebagai
sumber daya sekaligus pendukung
aktivitas kesehariannya. Molek prihatin
dengan menggunungnya lapisan pasir di
Sungai Asahan. Ia sangat mencintai dan
hormat pada sungai yang memberinya
kehidupan. Karena itu ia menjadi marah
ketika sungai menjadi makin dangkal
tertimbun oleh limbah dari sebuah pabrik
rayon di Porsea, Sumatra. Berikut
ucapan Molek yang menunjukkan
kemarahan.
“Kita ingatkan pemerintah. Tak
pernah ada kata terlambat untuk
menyelamatkan sungai itu. Jangan
biarka pemerintah hanya
memungut pajak. Ke mana uang
pajak itu deibelanjakan pemerintah
kalau bukan untuk memelihara
sungai? Kalau sungai itu jadi
kering, timpas, dari mana dia dapat
uang? Apa pemerintah juga mau
membiarkan dirinya mati?
Pemerintah macam apa itu…?”
(Aleida, 2004, hlm. 19).
Ada banyak pihak yang
berkepentingan jika pabrik yang jelas-
jelas telah mencemarkan lingkungan itu
ditutup sesuai tuntutan Molek. Pihak-
pihak yang menolak itu antara lain para
konglomerat, pemerintah, penguasa
setempat, dan siapa saja yang
mengambil keuntungan atau yang mata
pecahariannya berasal dari pemilik
modal multinasional itu. Terjadi relasi
kekuasaan yang tidak sederhana di sini;
dan lingkungan alam menjadi
tumbalnya. Seperti dikatakan dalam
Laudato si’, “perkembangan teknologi
dan ekonomi yang tidak meninggalkan
dunia yang lebih baik dan kualitas hidup
yang lebih baik secara keseluruhan, tidak
dapat dianggap sebagai kemajuan”
(Francis, 2015, hlm. 144).
283
Kandai Vol. 15, No. 2, November 2019; 277-290
Dalam cerpen dari Malaysia,
penggambaran perempuan yang merawat
alam juga terlihat pada tokoh ibunda si
pencerita. Ibu tampak kesal pada Sungai
Ceper yang makin tercemar karena
orang-orang membuang sampah
sembarangan sehingga sungai ini
semakin cetek karena timbunan limbah.
Bencana sungai yang meluap dilukiskan
dengan penggambaran pada kutipan
berikut.
Airnya yang keruh likat itu
terhimbau naik ke sawah-sawah
yang sedang membunting sarat
padinya. Pokok-pokok padi habis
tenggelam dan mati begitu saja.
Sudahlah sampah sarap yang
diangkut bersama, bangkai-
bangkai binatang pun banyak yang
terlekat di tiang-tiang rumah kami.
(Ahmad, 2011, hlm. 215).
Polusi, limbah, dan budaya buang
sampah makin diperburuk oleh perilaku
manusia. Tidak ada kepedulian atau
“pertobatan ekologis” yang membuat
manusia berpikir bahwa kerusakan
lingkungan akan berpengaruh pula pada
kemerosotan derajad dan martabat
manusia (Francis, 2015, hlm. 161).
Dominasi atas Perempuan dan Alam
Manusia seakan mempunyai hak
untuk berkuasa atas alam semesta dan
seisinya. Pada sejumlah cerpen yang
terbit di surat kabar nasional, misalnya,
bencana alam ditampilkan sebagai
masalah ekologis yang terjadi akibat
ulah manusia yang tidak terkendali
sehingga ketika alam memberontak,
manusialah yang merasa dirugikan
(Dewi, 2015). Di sini manusia tidak
melihat hakikat lain dari keberadaan
alam kecuali kebermanfaatannya bagi
manusia. Ekofeminisme meretas
pandangan demikian. Pengrusakan alam
284
hari ini adalah hutang yang harus
dibayar oleh generasi esok, seperti
disebutkan pada penutup novel Aleida
dalam kutipan berikut.
Selama dua tahun, sebatang sungai
yang teraniaya harus menunda
perubahan nasib yang telah
diserahkannya kepada seorang
perempuan yang bersumpah akan
berbuat sesuatu untuk
menyelamatkannya. […]
Maka, sungai harus mengasah
dirinya sendiri, membasuh daki
dan karat yang dicampakkan orang
yang lalu ke situ: ke Sungai
Asahan. (Aleida, 2004, hlm. 238–
239).
Kelalaian telah membuat ribuan
orang yang bermukim di kedua tepi
sungai itu harus menanti kehadiran
seseorang yang sanggup meyakinkan
bahwa kota pelabuhan yang terancam
tenggelam itu akan bisa ditolong oleh
penduduknya sendiri yang sadar
lingkungan. Jika tidak Sungai Asahan
akan “tetap tinggal sebagai persinggahan
semata, tempat orang mengadu nasib,
mengumpulkan kekayaan, sebagaimana
dijanjikan setiap kota pelabuhan”
(Aleida, 2004, hlm. 239). Di sini
digambarkan dengan jelas sifat manusia
yang berhasrat menguasai alam untuk
kepentingan sesaat. Selain
kecenderungan antroposentrik, terlihat
pula sikap jumawa yang ditunjukkan
oleh tokoh laki-laki terhadap perempuan.
Kemampuan seorang perempuan untuk
mengatasi masalah pencemaran
lingkungan tidak diperhitungkan.
Antroposentrisme juga terlihat
dalam “Ibu dan Ceper” ketika alam tidak
berpihak pada manusia seperti tergambar
pada kutipan berikut.
Suatu hari, Sungai Ceper banjir di
daerah hulu. Air menjadi keruh
 Novita Dewi: Sungai, Sawah, dan Sengketa: Tinjauan Ekofeminisme ....
dan limpahannya merusak sawah.
Tahun itu, semua penduduk desa
makan singkong saat beras
menghilang. Setelah banjir
berhenti, musim kemarau tiba.
Sungai Ceper kehilangan airnya,
kering dan berbau tidak sedap.
Sawah mengering dan mati. Ini
menyebabkan ibu saya harus
menimba sumur untuk
mendapatkan air. (Ahmad, 2011,
hlm. 214).
Sungai tidak lagi menjadi kawan,
tetapi sebaliknya justru dianggap sebagai
lawan karena sifat dan kecenderungan
manusia untuk mendominasi.
Sungai sebagai lawan juga
dikisahkan oleh pengarang dari Vietnam
yang menggambarkannya pada kutipan
berikut.
Desa itu sepenuhnya terendam air.
Aku baru saja berhasil membawa
keluargaku ke atap rumah ketika
gelombang menyapu kedua
kalinya […] Hujan mengamuk
selama beberapa jam lagi. Sungai
berhenti naik, tetapi arusnya tetap
kuat. Situasi sangat
membahayakan. (Ninh, 1996, hlm.
107–108).
Dicermati melalui teori
ekofeminisme, penggambaran sungai
yang menelan nyawa dua orang
perempuan dan seorang bayi pada cerpen
Bao Ninh ini menunjukkan keberpihakan
pada manusia yang dalam hal ini
diwakili oleh si pencerita, yakni suami
dari salah satu perempuan itu. Di sini
alam digambarkan sebagai musuh
manusia; dan perempuan dianggap
sebagai pihak yang merepotkan. Di
tengah bencana, perempuan-perempuan
dalam cerpen ini tidak bisa menolong
diri sendiri maupun bayi mereka.
Pada cerpen dari Filipina,
dominasi terhadap perempuan lah yang
lebih terlihat dengan tampilnya Inciang
bocah perempuan belasan tahun yang
putus sekolah untuk membiayai adik
laki-lakinya, padahal ia siswa yang
berprestasi. Ayah Inciang tidak pernah
menikah lagi karena setia kepada istrinya
yang meninggal saat anak-anak masih
kecil. Harapan Inciang untuk terus
bersekolah pupus karena ia harus
bertindak sebagai pengganti ibu.
Diceritakan bahwa “ladang yang
diolahnya menghasilkan cukup beras dan
sayuran untuk kebutuhan keluarga, dan
sejumlah centavo [Spanyol: uang receh]”
(Borje, n.d.). Inciang juga menjual
sayur-sayuran di pasar umum. Hasil
penjualan ditukar dengan beberapa ikat
padi untuk disimpan dalam camarin
[bilik] (Borje, n.d.). Meskipun keluarga
ini tidak terlalu berkekurangan, mereka
harus hidup hemat. Inciang membantu
ayahnya mencari tambahan penghasilan
untuk mengatasi krisis pangan yang
berkepanjangan di Filipina pada zaman
kolonialisme Spanyol. Upah cuci
pakaian disimpannya untuk membantu
Itong mewujudkan impian menjadi
seorang pengacara yang kaya-raya,
bukan dokter seperti harapan Inciang
agar bisa menyembuhkan penyakit
punggung ayah. Dapat dikatakan di sini
bahwa perempuan muda “dikorbankan”
untuk pekerjaan domestik, dari bercocok
tanam, berdagang, mengolah beras dan
sayuran guna memastikan semua
anggota keluarga mendapatkan jatah
makan.
Dalam perspektif ekofeminisme,
Inciang adalah tumbal ideologi
patriarkat. Meskipun sangat mencintai
adiknya, Inciang tak mampu melawan
tradisi; “dan kemudian semua kepahitan
di hatinya mengalir lewat air matanya”
(Borje, n.d.). Menjelang akhir cerita,
tampil pula Nena, bocah perempuan
sahabat (pacar kecil) Itong yang juga
285
Kandai Vol. 15, No. 2, November 2019; 277-290
berteman baik dengan Inciang. Inciang
terlihat meminjamkan Nena sebuah alu
untuk bersama-sama menumbuk beras.
Nena yang dianggap sebagai adik
perempuan oleh Inciang ini menerima
alat penumbuk padi yang secara simbolis
dapat dimaknai dengan masih terus
berlanjutnya budaya yang menempatkan
perempuan pada ranah domestik untuk
menjaga supremasi laki-laki. Tokoh-
tokoh perempuan dalam karya Consorcio
Borje ini tidak menunjukkan resistensi
terhadap dominasi laki-laki seperti
karya-karya lain yang dibahas di bawah
ini.
Perlawanan terhadap Patriarki
Novel Jamangilak Tak Pernah
Menangis menampilkan seorang tokoh
perempuan yang berani melawan
kekuasaan kaum laki-laki beserta
ideologi patriarki mereka. Dalam hal ini,
pemegang ideologi patriarki diwakili
oleh pengusaha, sebagian besar
pemimpin masyarakat dan pendukung-
pendukungnya yang tidak peduli akan
pelestarian lingkungan. Menurut Bandel
(2008), Molek tokoh utama novel ini
tidak ditampilkan seperti perempuan
dalam karya sastra Indonesia pada
umumnya seperti istri, ibu, pendamping
suami, atau pengurus rumah tangga,
tetapi seorang perempuan mandiri. Hal
ini terlihat ketika ia bertekad
memperjuangkan kepentingan umum
ketika melakukan protes atas polusi
sungai di kampungnya. Molek
digambarkan oleh sang novelis sebagai
berikut.
Rupanya, kepergian suaminya
tidak memberati hati. Hanya pasir,
lumpur, dan entah apa lagi, yang
membikin dangkal sungai, yang
menyesakkan benaknya, yang
terus-menerus datang mendera
286
pikirannya. (Aleida, 2004, hlm.
29).
Di sini Molek besikukuh
mengatasi masalah pencemaran sungai
itu tanpa bantuan suaminya yang justru
telah pergi untuk mengadu nasib di kota
lain. Dilihat dari perspektif
ekofeminisme dan poskolonialisme,
untuk menyelematkan lingkungan, tokoh
perempuan ini melakukan perlawanan
terhadap kuasa laki-laki yang dalam hal
ini diwakili oleh pejabat setempat dan
pengikut-pengikutnya yang justru
menghalang-halangi maksud baik
Molek.
Tokoh Ibu dalam “Ibu dan Ceper”
menunjukkan kekesalannya pada sang
suami yang asyik dengan hobi
menembak dan tidak peduli pada
lingkungan. Perempuan ini tidak segan-
segan memarahi suaminya yang tidak
bertanggung-jawab, katanya, “Orang tak
sedar diri. Tak tahu tanggungjawab. Air
bah habis bunuh padi kita, awak masih
cengkuih ketitir. Suami apa macam ini!”
(Ahmad, 2011, hlm. 211). Di sini ibu si
pencerita ditampilkan sebagai tokoh
yang sadar akan pentingnya 21
lingkungan. Sebaliknya, tokoh laki-laki
oleh pengarang ditempatkan sebagai
pengrusak lingkungan dengan hobinya
menembak burung. Yang dilakukannya
justru memutus rantai makanan yang
sangat diperlukan untuk menjamin
keberlanjutan.
Tokoh-tokoh perempuan muda
dalam kedua novel Minfong Ho
menyadari pentingnya keberlanjutan
sumber daya alam dan menolak menjadi
korban ketidakadilan budaya patriarkat.
Dalam Clay Marble, Dara dan Jantu
berlarian mengejar truk penyedia bahan
makanan untuk menyambung kehidupan
di kamp pengungsi, sementara sahabat
mereka, Sarun, tampak tidak peduli
karena pemuda ini lebih tertarik untuk
bergabung menjadi tentara pejuang.
 Novita Dewi: Sungai, Sawah, dan Sengketa: Tinjauan Ekofeminisme ....
Minfong Ho menggambarkan
kekecewaan Dara ketika melihat benih
padi ditumbuk di gudang penyimpanan
untuk memberi makan para prajurit.
Aku merasa seolah-olah ada
sesuatu yang terenggut dari
tanganku, dan kurasakan pedihnya
rasa kehilangan. Nekad, kulewati
penjaga gudang. Oh tidak, pikirku,
jangan hancurkan benih padi itu.
Benih itu amat berarti bagi kami,
bagi para perempuan dan anak-
anak, untuk panen tahun depan,
untuk kehidupan baru kami. Setiap
biji padi, anganku, jika disemai
dan ditandur dengan baik, disiram
dan dituai dengan seksama, akan
menghasilkan lima puluh butir
benih padi baru. (Ho, 2010a, hlm.
97).
Diteropong dengan teori
ekofeminisme, novel ini memperlihatkan
betapa perempuan sangat berkepentingan
dan peduli pada kemanusiaan dan
keberlanjutan. Benih-benih padi
berharga yang seharusnya dipelihara
dengan baik justru dihancurkan untuk
mengenyangkan perut prajurit dadakan
yang semula adalah petani-petani lugu.
Dara kecil dengan sangat berani melerai
orang-orang dewasa yang nampak tidak
berpikir panjang itu. Mereka
menghabiskan bukan saja persediaan
pangan tetapi sekaligus cadangan berupa
bibit padi utuh untuk semaian.
Seharusnya mereka menyimpan benih
padi itu dengan cermat guna menjamin
keberlangsungan sumber pangan untuk
waktu yang belum dapat ditentukan. Tak
seorangpun tahu kapan perang akan
berakhir dan berapa lama mereka akan
terus bertahan di perbatasan.
Demikian pula halnya dalam Rice
Without Rain, Jinda kecewa ketika
kembali ke Maekung melihat segala
sesuatunya telah berubah. Setelah
Inthorn ayahnya meninggal di dalam
penjara karena tekanan dan hasutan tuan
tanah bernama Dusit, kakak perempuan
Jinda, Dao, justru kabur bersama Dusit
dan kemudian ditinggalkan oleh laki-laki
itu sehingga ia harus mengurus bayinya
seorang diri. Namun, tidak seperti Dao
yang menyerah pada perlakuan semena-
mena seorang lelaki, Jinda melawan
egoisme laki-laki dengan cara menolak
mengikuti kemauan Ned kekasihnya dan
segala ambisi politiknya. Jinda kembali
ke desa untuk menggarap sawah dengan
harapan hujan akan segera turun dan
memulai kembali semua yang telah
hilang. Sambil menghibur keponakan
kecilnya yang bersedih melihat
hamparan sawah yang berubah menjadi
kecoklatan, Jinda berkata, “Benih-benih
akan tumbuh menjadi batang padi suatu
hari nanti, dan batang itu akan mati
untuk menghasilkan lebih banyak benih
baru.” (Ho, 2010b, hlm. 204).
Dengan demikian tokoh-tokoh
perempuan dalam kedua novel Minfong
Ho ini bukan hanya bertindak sebagai
pembuat keputusan tetapi juga berjuang
dengan caranya sendiri untuk tetap
bertahan secara fisik dan ideologis di
situasi perang, termasuk menolak untuk
selamanya tunduk pada kemauan laki-
laki (Nirmayanti, 2013, hlm. 71).
Sebaliknya, perlawanan terhadap
budaya patriarki tidak terlihat dalam “A
River’s Mystery”. Ditulis oleh Bao Ninh
yang lahir pada tahun 1952 di Hanoi,
cerita ini justru menceritakan kesedihan
seorang laki-laki yang ditinggal mati
oleh istri dan anak kandungnya; dan ia
merawat anak orang lain yang harus
dirahasiakannya seolah-olah darah
dagingnya sendiri. Seperti novel
terkenalnya, The Sorrow of War yang
diterbitkan pada tahun 1993, cerpen ini
sarat dengan kesedihan. Sungai yang
misterius sebagai latar cerpen membantu
menyangatkan penggambaran tokoh
yang sedih ditinggal pergi selamanya
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Kandai Vol. 15, No. 2, November 2019; 277-290

oleh orang-orang terdekatnya. penindasan terhadap perempuan

Kemungkinan besar penokohan dan alur
cerita semacam ini dipengaruhi oleh
pengalaman Bao Ninh sendiri dalam
Perang Vietnam. Sebagai anggota
Brigade Pemuda yang berjumlah 500
orang, Bao Ninh adalah salah satu dari
sepuluh pemuda yang selamat dari
ganasnya perang.
Berdasarkan uraian di atas, dapat
disimpulkan bahwa sungai dan sawah
merupakan bagian yang tak terpisahkan
dalam sejumlah karya sastra berlatar di
Indonesia, dan negara-negara tetangga di
kawasan Asia Tenggara, yakni Filipina,
Kamboja, Malaysia, Thailand, dan
Vietnam. Sungai dan sawah juga
merupakan loci sumber kehidupan
maupun arena perlawanan tokoh-tokoh
utama dalam setiap karya yang dibahas.
PENUTUP
Telah ditunjukkan dalam
penelitian ini bahwa masalah lingkungan
hidup telah menjadi perhatian dalam
sejumlah karya sastra dari Indonesia dan
negara di Asia Tenggara lainnya dengan
kekhasan masing-masing yang
kesemuanya memanfaatkan sungai atau
sawah sebagai latar cerita.
Melalui pembacaan ekofeminisme,
kajian ini menunjukkan relasi antara
perempuan dan alam yang
direpresentasikan dengan keterlibatan
dan kepedulian tokoh perempuan dalam
merawat sungai dan sawah. Sebaliknya,
tokoh laki-laki digambarkan seolah-olah
tidak hirau pada keberadaan alam,
bahkan sungai dianggap sebagai sumber
bencana bagi salah satu tokoh. Di masa-
masa sulit semisal perang dan/atau
konflik sosial, keterlibatan laki-laki
dalam persoalan keberlanjutan atau
ketahanan pangan hampir tidak ada.
Perempuanlah yang justru berjuang
untuk menyelesaikan masalah tersebut
walaupun tidak didukung atau bahkan
dirintangi oleh kaum lelaki. Di sinilah
berkelindan dengan dominasi budaya
patriarkat dalam memperlakukan
perempuan maupun alam dengan tidak
adil seperti terlihat dalam keenam karya
yang dibahas dalam kajian ini.
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 IJHS, e-ISSN 2597-4718, p-ISSN 2597-470X, Vol. 3, No. 1, September 2019, pp. 67-75

International Journal of Humanity Studies

http://e-journal.usd.ac.id/index.php/IJHS
Sanata Dharma University, Yogyakarta, Indonesia

BERTA’S FOOD STORY:

THE CASE OF A SMALL SCALE GREEN BUSINESS IN YOGYAKARTA

Novita Dewi, Fransiscus Asisi Joko Siswanto, and Francisca Reni Retno
Anggraini
Sanata Dharma University, Indonesia
novitadewi@usd.ac.id; jokosiswanto59@yahoo.com; and
francisca.anggraini@yahoo.com
DOI: https://doi.org/10.24071/ijhs.2019.030106
Received 30 July 2019; revised 19 August 2019; accepted 25 August 2019

Abstract
This study seeks to examine the extent to which micro small and medium scale
enterprises (MSMEs) apply Environmental Ethics in their business praxis. The
data sources were field observations and in-depth interviews with one catering
business in Yogyakarta known for its use of locally-sourced food and zero
preservatives. This qualitative narrative research aims to answer how and why this
selected MSME has demonstrated environmental awareness. The study looks
further at the implications of this business practice toward the sustainability
thereof. The data analysis reveals that, first, the business owner, driven by internal
motivation, used environmentally friendly products to care for customers’
satisfaction and need of healthy food. Secondly, the business, however, did not
adhere to such external motivation as cutting no trees for fuelwood. Regardless of
its damage for the environment, the use of fuelwood reduced production cost and
no prohibition for cutting trees was thus far enacted. This study concludes that
more efforts should be made to cultivate ecological concerns as the core of
sustainable entrepreneurial skills.

Keywords: MSMEs, environmental ethics, green entrepreneurship

Introduction
The Indonesian government has currently given all firms including micro
small and medium scale enterprises (MSMEs) to develop. According to the report
of the National Team for the Acceleration of Poverty Reduction, MSMEs make
up an integral part of Indonesian economy with approximately 99% firms in total
which contribute 97% to the country’s employment (Burger, N., Chazali, C.,
Gaduh, A., Rothenberg, A. D., Tjandraningsih, I., & Weilant, S. , 2015, p. 8).
Given the importance of MSMEs, there are a number of policies made by the
government to support the development thereof, including those related to taxes
for MSMEs. For example, the Minister of Home Affairs Regulation No. 13 of
2006 regulates taxes for restaurants, cafes, canteens and catering, and other
catering services. Next is the Regulation Number 23 of 2018 which legalizes the
imposition of income tax on MSMEs. After the issuance of the regulation, MSME
entrepreneurs only pay a tax of 0.5% of their gross income. With this newer

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regulation, the business owners can save costs for tax payment with which they
may earn more to develop their business further.
The Yogyakarta Province has the largest proportion of MSMEs among large
companies. This is in line with the economic development of the region whereby
lower middle class companies are dominant. Central Bureau of Statistics of
Yogyakarta Province shows that the growth of MSMEs production in the second
quarter of 2018 increased by 6.54% from the second quarter of 2017. This means
that the development of MSMEs in Yogyakarta is quite promising. According to
their business sectors, types of MSMEs are divided into 7, namely trade and
services (52.85%), culinary (27.4%), fashion (8.91%), automotive (5.58%),
agribusiness (3.93%), information technology (1.16%), and education (0.17%). As
part of trading and service businesses, food catering is one of the business groups
with the largest percentage. Catering business is quite attractive to entrepreneurs
because the market potential is still wide open as shown by a number of
researches on catering business in Yogyakarta areas (Vidianingtyas & Putri, 2014;
Sulistyaningsih, Arifin, & Nurhaedi, 2016; Wijaya, Nurhadi, & Kuncoro, 2017).
Despite the tax revenue and ample opportunities brought about by MSMEs, in
this case, catering business, sustainability is an important issue to address herein.
Catering business is an activity reportedly contributes to the decrease in soil
quality resulting from its waste production. Soil pollution causes a decrease in
water quality which is a necessity for human life. The sustainability of the
groundwater must be pursued indefinitely for which reason the use of water must
not result in risks of all kinds – ecologically, economically, and socially
(Paradewari, et al, 2018). Some cases related to environmental pollution include
toxic waste from the inflight catering service ACS, a subsidiary of the Indonesian
aviation company PT Angkasa Pura in 2016 (e.g. Sondakh, et al., 2014). Pollution
done by SMEs is not less worrying (e.g. Anggadwita, G., & Mustafid, Q. Y.,
2014; Mariam, S. T., Roma, B., Sorsa, S., Worku, S., & Erosie, L., 2000); and
worse still, such environmental damage is often left unreported. To compare, a
study of wine firms in rural Africa shows that in the absence of state regulation,
the role of managers with environmental responsibility is important in sustainable
business in reducing the ecological risks (Hamann, R., Smith, J., Tashman, P., &
Marshall, R. S., 2017). Indeed, the waste produced by catering services, to
mention but one impact, will cause increased levels of BOD (Biochemical
Oxygen Demand), COD (Chemical Oxygen Demand), and phosphorus in water.
When water is polluted, the need for oxygen for the life of the microorganisms
increases to break down the organic matter in the water. If the oxygen demand is
not sufficient, the microorganisms in the water will perish. One study reports that
although food waste is only a small part of biodegradable waste, this waste is the
most likely contaminating other wastes and has become a major contributor in
producing methane in a landfill (Gomez, M. G. C., Grimes, S. M., & Moore, D.,
2008, p. 19). As a result, the catering business’s waste cannot be decomposed.
The above conditions prove that the catering entrepreneurs’ hardly show
environmental concerns that help aggravate the pollution problems. The
entrepreneurs should realize that their business’ waste products have caused
detriment to the environment. In addition, the use of chemically processed food
materials also causes health problems in the long run. As such, the catering
entrepreneurs need to provide wholesome products that are environmentally

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friendly whilst preserving the environment. It is thus interesting to find out to

what extent the MSME observed in this study shows its commitment to Green
Business. By “Green Business”, it means an organization committed to
environmental sustainability by way of its operation, use of renewable resources
and efforts in minimizing environmental threats to future generation
(Čekanavičius, L., Bazytė, R., & Dičmonaitė, A., 2014, p. 76). Meanwhile, the
concept of Environmental Ethics used in this research is of transformative kind as
proposed by Öhman (2008). It integrates ethical dimension in sustainable
development and democratic responsibility characteristic of Education for
Sustainable Education (Öhman, 2008, p. 27). This study, therefore, aims to
examine Bertha Catering owner’s perception of Green Business by specifically
addressing two questions as follows.
1. Is Bertha Catering aware of environmental conservation in doing business?
2. What are the impacts of this business to the environment?

Method
Used as data sources were field observation and interviews conducted in
Berta Catering located in Ngentak VIII RT 006/RW 019, Sendangagung, Minggir,
Sleman, Yogyakarta. Data collection was done intermittently between May to July
2019, 2 to 3 hours per visit, by making use of video camera and tape recorder to
bring the data together. The main research participant was Ms. Cicilia Rita
Estrihartanti (henceforth Ms. Rita), 50 years of age, owner of Berta Catering
whose willingness to participate in this project had been duly authorized.
According to Laws of the Republic Indonesia Number 20 of 2008 about Micro
Small and Medium Enterprises, Article 6, Paragraph 2 (b), Small Enterprise has
annual sales of more than Rp 300,000,000.00 (three hundred million rupiahs) up
to a maximum of Rp 2,500,000,000.00 (two billion five hundred million rupiahs).
Berta Catering fits in this category.
Mindful of the fact that culture almost always influence entrepreneurs, non-
quantitative ethnographic case study was used as research strategy (Dana, L. P., &
Dana, T. E. , 2005) by observing closely the research participant and conducting
in-depth interviews (IDI). Here the researchers also acted as observing
participants in order to grasp better understanding of the business praxis in
question. A set of preliminary questions was prepared to trigger further questions
during IDI. The questions include activities related to production, waste
management process, and attention to healthy food products (green products). To
analyse and report the findings, this study applied naturalistic procedures
(Schwandt, T. A., Lincoln, Y. S., & Guba, E. G. , 2007) with which several
themes emerged that help the researches to draw conclusion on the business
owner’s perception of environmental ethics.

Finding and Discussion

The findings obtained from answers to the research questions, namely the
business’ awareness of environmental conservation and its impacts to the
environment make up 3 emerging themes, i.e. 1) motivation for entrepreneurship,
2) challenges in entrepreneurship and 3) opportunities in green entrepreneurship.

Theme 1: Motivation for Entrepreneurship

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Gast, Gundolf and Cesinger define entrepreneurship as the process of

opportunity in innovation, creation and exploitation that involve functions,
activities, and actions with which business is based and acted upon. As a result,
their delineation of ecological sustainable entrepreneurship includes the whole
process of identifying, evaluating, and seizing business opportunities that reduce
its impact on the natural environment whilst generating societal and communal
welfare (Gast, J., Gundolf, K.& Cesinger, B., 2017).
When Ms. Rita started her business in 2005, this school teacher began with
getting food orders for office meetings of her circles of friends and/or colleagues.
Luckily, many people enjoyed the food she prepared from which her intention to
make a side business started to grow. Ever more customers order her nutritious
food due to its use of local foodstuffs with no preservatives, although no
promotions had then been made until she later put a label onto the snack boxes
she catered for her customers. She said the following:

At first it didn’t occur to me to become an entrepreneur but rather

to go home to accompany my parents while waiting for
permanent post as a teacher at the Marsudirini Yogyakarta
Foundation. After waiting for so long, I decided to become an
elementary teacher in the village and nurture my hobby in
cooking.
Ms. Rita’s statement partly exemplifies what it means to become an
entrepreneur who is quick to respond to any business opportunity while catering
to society’s need of (healthy) food. From the interviews, it was revealed that the
business has taken orders from several institutions through words of mouth,
especially in recognition of the food’s natural scrumptiousness. Among the
customers to this day are RS Klepu, the nearby hospital, and staff from PT
Pertanian who often order lunch boxes for their training participants and related
events.
Ms. Rita’s use of “Berta Catering” label to the snack boxes was more than a
small innovation. It helped improve product marketing to the wider community so
that her catering gradually grew to its fame. In addition to introducing more
products to the public, the label was a necessity in a consumption report to
account for BOS (short for bantuan operasional sekolah), the funds poured out by
the government to advance secondary schools in Indonesia. Since then, the
business has become so developed and overwhelming to handle by Ms. Rita all by
herself. Having talked over the issue, Ms. Rita and her husband, Mr. Didit,
decided that Mr. Didit give up his job to help advance and run a better catering
business in 2006 to the present. Besides, Ms. Rita was already appointed as a civil
servant and leaving her post as a teacher would not have been advisable.
From the field observation, Berta Catering is quite promising as it has also
provided living for the local people. The business sprawls on a land of around
2,000 m2 with a building area of around 700 m2. There is an asphalt road to Berta
Catering which is located near a stretch of rice fields which makes the air fresh.
There is also a small ditch on the edge of the house that flows throughout the year
and a pond of gurameh, small, brightly colored Asian labyrinth fish, to keep fish
supply. Two vans are available to buy raw materials and send orders. The average

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daily order is 150 boxes priced at @ Rp 20,000. The business employs 5 workers
who work every day and get overtime pay. Berta Catering has a legal entity
shown by TDP, Company Registration Certificate, and NPWP Daerah, Regional
Taxpayer Registration Number. Here we see that Berta Catering has undergone
the process of identifying, evaluating and seizing business opportunity as
proposed above (Gast, J., Gundolf, K.& Cesinger, B., 2017). While business
acumen and societal demand give a boost to the business owner’s motivation,
environmental concerns are yet to see. The growth of Berta Catering, like any
other MSMES, lends itself to challenges and opportunities to which the discussion
now turns.
Theme 2: Challenges in Entrepreneurship
As business grows, the work must be increasingly professional. However,
employees cannot always work together professionally. Investigating differing
motivations in becoming an entrepreneur, a similar study in Ethiopia concludes
that added to their own ambitions, entrepreneurs require family members, friends
and personality inclined to entrepreneurial carriers (Krishna, 2013). This is to say
the success of an entrepreneur is often contingent on who she or he works with.
Like most MSMEs, Berta Catering employs close neighbors. However, they
sometimes have difficulty in finding professional staff. Those who have expertise
and skills do not necessarily have discipline in work. This problem has
discouraged Ms. Rita to accept large orders. From IDI, it is obvious that she
experienced difficulties in dealing with co-worker neighbors who were not
committed to the chores because of personal needs such as going to functions,
helping out relatives in their family events, to name but two. There are times when
the co-worker is of stubborn, smart-alecky type, hence refusing to listen to Ms.
Rita’s instruction. Another worker is fond of chit-chatting as to slow down the
work while more works need to be done. Indeed, Berta Catering has a lot to do for
sometimes it takes care of 3 to 4 orders of 50 to 150 rice boxes in a day. (The
largest order as culled from this study’s early June interview was 1,000 boxes).
In addition to problems with poor quality employees, capital is also another
anxiety in business development. At the beginning of the business, Berta Catering
did not have catering equipment but it rented from party equipment rentals. Ms.
Rita recommended her customers to order in the form of nasi kotak, “rice box”,
because it does not require any tableware for serving. Reservations in the form of
a buffet would reduce profits because they had to pay the cost of renting
equipment which was then quite expensive, approximately Rp 6,000 per set.
Gradually Berta Catering managed to buy cutlery from savings. This small
entrepreneur set aside their income to save with the aim of buying tableware so
they did not need to rent anymore. Initially there was a thought of borrowing
funds from the bank but Ms. Rita and her husband decided not to continue with
the plan due to various considerations. This reluctance to increase the capital has
also caused Berta Catering to grow unhurriedly.
Another problem related to funding is uncollectible receivables. This happens
because many of Berta Catering customers have family relationships so they
cannot be billed like most businesses. Expressing her concern about friends or
relatives who failed to pay their orders in due course, Ms. Rita, smiling, had this
to say: “That’s it. Sometimes I don’t have the heart [to ask them to pay].
Sometimes we asked them to pay but never come back to pay, 5 million, 3.6

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million, 2.4 million. Two hundred thousand unpaid bills are the most frequent to
happen.” This then has made Berta Catering’s business capital slow to increase.
Theme 3: Opportunities in Green Entrepreneurship
There are three main issues related to environmental problems, namely
internalization of environmental management practices, environmental
innovation, and knowledge management (Robertson, J.L. & Barling, J., 2015, pp.
15-16). In the meantime, orientation in becoming green entrepreneurs may be as
varied as inherent motivation including emotional attachment, market thrust, and
social responsiveness (Jiang, W., Chai, H., Shao, J., & Feng, T., 2018) and
therefore becoming a green entrepreneur is not easy to get done (Sonenshein, S.,
Decelles, K. A., & Dutton, J. E., 2014). Using the above theorization, the data
analysis revealed the third theme, that is, Berta Catering’s potentials to continue
taking on green entrepreneurship way of life.
In terms of food materials supply, Berta Catering relies on the traditional
market, the closet being the Godean Market that stays open for 24 hours selling
vegetables, fruit, fish, meat, poultry, spices, and many more. Ms. Rita has made
use of the main raw materials from vegetables, meat, and fish to spices and
flavorings. No chemicals for food coloring are used as all ingredients are natural
dyes, for example, mixture of teak leaves for color, and brown sugar for
sweeteners, not to mention other herbs of different flavor and aroma. She said that
the quality of food with natural ingredients was wholesome while naming Klepu
hospital as one loyal customer who ordered from Berta Catering for almost every
single event. Instead of using artificial preservatives, such natural ingredient as
lime juice is useful to add to rice or vegetables to be cooked to prevent the
materials from being stale far too soon.
Excepting for gourami, other fish and meats are easy to obtain from the
market or retailers; hence there is no necessity to be self-sufficient for these raw
materials. Speaking of sustainability, the couple entrepreneur’ neighbors raise
ducks and chicken fed by Berta Catering’s leftovers and food scraps. Mr. Didit
used to recycle eggshell as bites for mouse trap but it did not last long because
mice breed so fast compared to those trapped. What can be inferred here is that
Berta Catering finds no difficulty in trashing out the production waste. The
question here is: Is the waste disposal system environmentally friendly? When
pursued further about waste water, the owners quickly pointed out the ditch
running behind the house. They throw away greasy water waste onto a heap of
ashes in the backyard. It was only in the researchers’ next visit that a waste oil
disposal container was later provided. Apparently, environmental management
can only be carried out by implementing policies, codes of ethics, and industrial
ecological actions. It is right to say that it takes external motivation to become
resolutely ecologically inclined entrepreneurs (e.g. Jiang, W., Chai, H., Shao, J.,
& Feng, T., 2018; Robertson, J. L. & Barling, J., 2015; Wei, L. K., Omar, R., &
Sa'ari, J. R., 2015)
The analysis of data gleaned from both field observation and IDI shows that
in terms of production (cooking process), Berta Catering has sooner or later faced
ecological problems for its use of fuelwood in reducing the production cost. Berta
Catering uses fuelwood to cook food; this means that it has the potential to cause
environmental damage because many trees will be cut down for this purpose.
According to the Environmental Protection Agency (EPA), “pollution prevention

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is reducing or eliminating waste at the source by modifying production processes,

promoting the use of non-toxic or less toxic substances, implementing
conservation techniques, and re-using materials rather than putting them into the
waste stream” (Robertson, J. L. & Barling, J., 2015, p. 15).
Here, Berta Catering stakeholders (owner and customers) argue that cooking
using fuelwood will produce more delicious dishes than using an oil stove or gas
stove. This is the reason why to date Berta Catering continues to use fuelwood
taken from Melinjo tree (Gnetum gnemon Linn.) Mr. Didit decided on the use of
Melinjo wood because it does not cause much smoke; besides, the wood can still
burn when wet, thanks to its oleaginous contents. Ms. Rita and her husband
explained that they cut the large trees of which the trunks were also in use by the
handicraft and kitchen utensil home-industry to make parut, coconut grater. They
claimed that their business did not produce waste which could pollute the
environment. The smoke generated from the cooking process was reportedly
discharged into the air through traditionally made chimneys. They believed that
their neighbors did not feel disturbed by the smoke. They once asked one
neighbor and the latter declared that they did not feel disturbed. This means that
living together in the environment can still be maintained even though every day
there is smoke arising from the food processing. The fact that Berta Catering lies
on the outskirts of the village seems to lessen the practical problem often occurs
among neighbors.
To sum up, Berta Catering has the potentials to operate green business in
terms of societal beliefs. Given its current location in Ngentak, one prospective
village in Yogyakarta, the spirit of cooperation and harmonious neighboring life
easily fit in with environmental ethics practiced within democratic and pluralistic
milieu (Öhman, 2008).

Conclusion
This research limited itself on examining Berta Catering as the research
participant to find out what factors motivate the entrepreneur to produce
environmentally friendly products. Ms. Rita and her husband Mr. Didit as owners
of Berta Catering have the motivation to continue serving dishes prepared with
natural ingredients because they feel that in so doing they produce meals desirable
to their consumers. For this reason, the owners will continue to maintain the
business quality.
The results of the study have shown that in the production process, the
business stakeholders hardly perceived that Berta Catering disturb the neighbors
and their daily activities because of its location by the village near the rice fields,
hence fairly far from the settlement. Berta Catering has no concern about
production waste either because they recycle the unconsumed food to give to the
neighbors for poultry feed. However, the business owners have not had enough
information on procuring fuelwood which has the potential to damage the
environment.
It has also been shown that driven by internal motivation, Berta Catering
owners offer environmentally friendly products to maintain the consumers’ trust
that they provide healthy and yummy food without chemically processed
ingredients. Meanwhile, such an external motivation as adherence to

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environmental and social norms has not been taken into thoughtful consideration
because there are no regulations that prohibit people from cutting down trees.
This study recommends 5 ideas for Berta Catering to have a go: (1)
continually preparing locally-sourced groceries for the menu while using
recyclable tablewares not the disposable ones (2) always updating culinary
techniques/skills using sustainable sources or supplies; (3) minimizing the use of
plastic bags of all kinds and sizes by replacing them with banana leaves or other
innovative, hygienic, and ecofriendly modes of packaging (4) reducing the use of
fuelwood to opt for environmentally friendly alternative fuels; and (5) upgrading
the workers’ professionalism by participating in relevant trainings.
As a final point, it would seem mandatory to have regulations made to reward
good ecological practices and to penalize any breach of regulation so that MSMEs
may inevitably transform into sustainable business. The success of tax policy
enactment on MSMEs as to boost the business growth cited in the beginning of
this article is a good example to implement on environmental code of practice for
any business.

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Cognition, Conscience, and Creativity: Multimedia-Based Literature Teaching

for Pre-Service Teachers in Indonesia

NOVITA DEWI
Sanata Dharma University, Indonesia
novitadewi9@gmail.com

ABSTRACT

In this multimedia age, the goals of education are mostly geared toward increasing efficiency and productivity
by producing young people to function in today’s global economy. This article would argue that it is also of
vital importance to include humanism and reflection in education, for instance in literature teaching. To support
this argument, this article presents a brief teaching report on multimedia utilization to teach short stories and
novels with difficult, controversial themes for pre-service teachers in Indonesia using Ignatian Pedagogical
Paradigm. Applying content analysis method, this descriptive-explanatory study investigates how multimedia
can help the students to become creative and reflective at the same time. Involving 38 EFL students of a
literature class, it observes teaching materials, students’ assignments, and reflection notes as data. This study
shows that (1) multimedia can assist students to think beyond literature and expand their cognition; (2) the use
of videos, web-based visual creators, and other multimedia resources can support students’ creativity; and (3)
reflection remains an important aspect in literature teaching irreplaceable by multimedia sophistication. The
conclusion is that multimedia is without doubt useful in literature teaching today on condition that its use helps
enrich students’ multiple perspectives.

Keywords: cognition; conscience; creativity; short stories/novels; multimedia

INTRODUCTION

In this 21st century global economy, all nations seek economic growth so passionately that the
direction of education in the global market is to glorify and gain as much profit as possible.
As a result, education is inevitably dragged toward the decline of humanity. In countries like
Singapore, Hong Kong, and China, achieving the highest possible economic fullness is the
goal of education (see, e.g. Chan & Lo 2007, Gopinathan 2007, Zhou et al. 2008, Taatila
2010). The essence of the learned person is that she or he achieves the goal of becoming
well-trained, capable, intellectual, etc., for this skillful person is likely to prosper in her or his
life. Dewi & Pasaribu (2015) argued that “entrepreneurship” is often part of the vision and
mission of education at various levels in the countries that make economic growth a top
priority (p. 178). It would seem that we are entering a century when universities and limited
companies are becoming increasingly more alike to each other. Education in Indonesia is not
immune either to the possible degradation of human dignity in its drive to compete in global
market.
At a meeting of Presidents of Jesuit Universities and Institutions of Higher Education
throughout the world in Mexico City in 2010, Father General of the Society of Jesus at the
time, Adolfo Nicolás, S. J. alluded to this possible issue of human deprivation as an impact of
internationalization (Brennan 2010). The supreme leader of this society is not anti-
internationalization provided that it is not directed to profit-making but for Jesuit universities
to become more concerned about things outside themselves, willing to learn and synergize
with anyone to build a more humanistic future. Internationalization must give birth to a new
culture that is capable of transgressing the so-called “boundary” issues such as atheism,
secularism, fundamentalism, poverty, migration, environmental destruction, and the like in
scientific and intellectual ways (in Priyotamtama 2010).

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The call for erudite and prudent responses to the globalization of education is relevant
to Indonesian education nowadays in its efforts to compete in the global market (Dewi
2018a). Therefore, hard work must be made continuously to restore the noble ideals of the
Indonesian national education initiated by the Forefather of Education Ki Hadjar Dewantara.
Another important pioneer in Indonesia’s modern education is Nicolaus Driyarkara who is
famous for his view that education is “hominization and humanization of young people”
(Sastrapratedja 2006, p. 3). Further, Sudiarja (2015) has reminded that Ki Hadjar Dewantara
and Driyarkara were avant-gardists in education whose views should not be overlooked but
instead re-contextualized with global cultural challenges of today. Human beings never stop
thinking to develop their nature, Sudiarja maintains, so they must be educated to survive to be
human by managing them according to their respective cultural resources. Education must
continually reformulate its identity to balance the swift pace of global culture.
Added to this profit-making challenge, universities are to deal with the rise of
automation technology. Expansion of technology has considerable impacts on language and
literature teaching being the focus of this present article. The pros and cons pertaining to
automation in language education have drawn scholarly attention (e.g. Felix 2002, Schmid
2008, Bax 2012). The benefits and efficiencies that automation has to offer to students,
teachers, and administrators are hard to deny. Language research, likewise, is facilitated by
such automation as CALL, corpus linguistics, MATLAB, translation machines, and many
more technology and multimedia-based language learning (Chang et al. 2010, Garcia 2010,
Saito & Akiyama 2017). Yet, robotics, Artificial Intelligence, and numerous smart devices
have significance effects on education to contend with cautiously. Dewi (2018a) has argued
that education remains a complex, intertwining process that involves human relationships,
emotion, empathy, and a variety of psychological as well as spiritual experiences – all
irreplaceable by machines.
With the two challenges in mind, i.e. global market and mechanization in education
today, this article would argue that despite the convenience that technology brings, the
teaching of literature is to enhance human potentials to the fullest. This study will therefore
examine the teaching of short stories and novels to pre-service teachers in Indonesia using
reflective pedagogy as a paradigm whilst making use of multimedia and internet resources
available to them.

THEORETICAL CONCEPTS

THE IMPORTANCE OF HUMANISM AND REFLECTION IN LITERATURE TEACHING

In his book L’homme va-t-il dépasser l’humain? [On the Human Condition] written firstly in
French in 2002 and translated into English three years later, Dominique Janicaud argues that
what to fear about the rapid advancement of technology in this century is not the superhuman
but inhumanity. It was Janicaud who postulates the idea of “transcending” or “overcoming”
to talk about human degradation in postmodern times that is resonant in various scholastic
writing from literature to philosophy of education (e.g. Gaston 2009, Qadiri 2013,
Sastrapratedja 2015, Chiara 2017). Believing that education needs to be seen as a process of
becoming more humane, Sastrapratedja (2009) has this to say: “Education is also a human
expression to ‘transcend’ and ‘overcome’ its humanity and unstable identity while aiming not
to fail into ‘inhumanity’, but instead developing its human potential” (p. 19). Sastrapratedja
points out the unstable and unfinished formation of human identity since the days of
Renaissance (human beings as rational animals) to Janicaud’s fear that human beings may
become more violent than animals with the discovery of cloning, biotechnological mutations,
and other modes of genetic engineering.

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According to Sastrapratedja (2009), the transformation of education in Indonesia can

be done by shifting its orientation from knowledge pursuit only to the discovery of
humanistic values. He specifically examines the relationship between postmodernism,
cultural studies, and education in the light of postmodernism which has criticized the
modernist thinking for having given too much emphasis on rationality at the expense of
character education. Indeed, not all discourses on postmodernism and cultural studies
necessarily provide a solution to the complexity of education in Indonesia, but, Sastrapratedja
maintains, they can provide a point of view to illuminate the educational side that is not seen
before. Education is liberation in the global era of knowledge-based economy which,
inevitably, has to face the tension between the vision of truth discovery and market demand.
The tug-of-war between idealism and pragmatism is a consequence of postmodern culture
that often leads to the imbalance between economic growths on the one hand and the collapse
of ethical, moral, and democratic values of a nation on the other hand. Or, in short, dreadful
conditions for humanity lie in wait should education become profit-making pursuit only.
This present article would also argue that literature study should affirm human
beings’ dignity, supports the growth of individual autonomy and opportunity while extending
one’s social and environmental responsibility. Following the claim made by Bismoko (2009)
that research on English studies in this post-modern time should be non-classicist, Dewi
(2018a) further argues that studying literature should be comparative, contextualized, and
participant-oriented. To exemplify, the reading of colonial narratives on Indian migrants in
Malaya by Pillai (2008) is aptly done in today’s post-truth era. Arguing that literary studies
should be interdisciplinary and contextual, Pillai calls for the re-territorialisation and
deconstruction of these texts in order to provide alternative history of colonial Malaya. As
said elsewhere (Dewi 2014), the teaching of English literature in Asia in this postmodern age
is to recognize all people as human persons. Indeed, EFL teaching in this region should take
into account the development of English as a lingua franca (Kirkpatrick 2011). To cite
another example, a study on the language attitude of the Islamic school (madrasa) students in
Indonesia toward English has shown that they cultivate positive responses to globalisation
and modernisation whilst committing to their own identity, culture, and religious beliefs
(Setiyadi & Sukirlan 2016). In addition to this humanistic and contextualized learning, the
teaching of language and literature in this 21st global citizenship is to sustain connectivity as
global citizens who respect all creations (Dewi 2018). With this in mind, reading and
evaluating literary works from our own region and that of other countries may help promote
humanistic goals in literary studies, i.e. continuous efforts to understand other people, the
worlds around, and our own self better.
In so doing, literary works from Asia (written or translated) in English and literary
pieces from Western countries become the teaching materials, and the learning model chosen
to support the humanistic teaching of literature is that of Ignatian pedagogy. Known more as
the Ignatian Pedagogical Paradigm (henceforth IPP), this reflective pedagogy is among the
many learning models that gives a great emphasis on the cultivation of humanity through
reflections. Grounded in the Spiritual Exercises of Saint Ignatius, founder of the Jesuit Order,
the IPP makes up the very core of Jesuit education although, as said elsewhere (e.g. Dewi
2009, Dewi 2014), it can be used universally. Several studies have shown that IPP is
applicable to teaching various subjects across disciplines such as business ethics (Van Hise
2013), nursing (Pennington et al. 2013), and certainly, literature (Aji 2016). The five-step
methodology of the IPP consists of Context, Experience, Reflection, Action, and Evaluation.
Completion of this cycle of five will allow students to achieve Competence, Conscience, and
Compassion (3Cs) that is the goal of the IPP.
To detail briefly, the IPP is not only reflective but also student-centred. Context, that
is the initial step, is to ensure that learners know about themselves, others, and the

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appropriate materials to learn. At the beginning of the class, teachers, whose role is to
facilitate, are to ask students to fill in or write a short biographical note about themselves with
which the teachers can prepare suitable learning style and materials. Experience is the second
element. Here, students are engaged into cognitive (e.g. by reading a text) and affective
activities through answering questions related to their own experiences. “Did I ever meet a
person like the one in the story?”; “How would I deal with such a person?” and “Did I ever
do such a mean thing” are examples of questions raised to help students perceive new facts,
perspectives, concepts, etc. The third and most essential part of IPP is Reflection. It is the
meaning-making of experience, metacognitive in nature, and involving discretion. This is the
spiritual exercise part that helps students decide the good from the bad, useful and wasteful,
right and wrong, etc. and to act accordingly. The fourth cycle is the most difficult: Action.
The manifestations of actions to do good or better for others here can be of concrete activity
or “choices externally manifested”. They can also be “interiorized choices” such as
understanding, decision, belief, commitment, etc. As shown elsewhere, after reading a story
about social injustice, for example, students take action in everyday life by writing letters to
the local authority (Dewi 2014, p. 140). Finally, Evaluation is the last element of the IPP. It
measures not only whether the students have learned the lessons, but also whether they have
grown maturely. It seeks to assess the learner’s transformation.
MULTIMEDIA IN LITERATURE TEACHING

To entertain, to educate and to comfort are the three-prong function of literature easily
accessible and made effective through such multimedia as movies, YouTube, podcast, etc.
One of the most worrying consequences of multimedia usage however is the fact that
students are often reluctant to read books, as they prefer resorting to last-minute-internet-
assisted exam papers or assignments. Dawson (2001) argues that IT often impedes the
learning process with respect to the two aspects of literature study, i.e. knowledge (amassed
through extensive reading) and skill (acquired via intensive reading), especially for the
undisciplined students. Despite its usefulness and ease to empower literature teaching,
Dawson doubts that technology can help increase the number of good students who can use
IT resources wisely. Claiming that the aims of teaching literature is not to explain facts but to
encourage students to think critically, Dawson says that good teaching is contingent upon the
teacher’s ability to make students think for themselves. Literature is taught to help students
“formulate, substantiate, and defend their own thoughts about, between a text and a tradition,
or of the significance of a text in the on-going dialogue between the individual and society”
(Dawson 2001, p. 6). Here we see that the mental activities mentioned by Dawson require
students to use their own critical thinking instead of relying on machines.
Contrary to the pessimism shown by critics like Dawson, newer studies have shown
that the appropriate use of technology may enhance critical thinking. Berk (2009) claims that
the use of video in a language classroom is beneficial, since video clips stimulate the Net
Generation students’ thinking brain and multiple intelligences. Creating web-based bulletin
board, TESL pre-service teachers in Malaysia, for example, develop their soft skills needed
to compete in the workforce internationally (Ing et al. 2012).
Not must be taken here that the effectiveness of the use of technology in language
teaching depends largely on the readiness of the users. A case study in Malaysia done by
Thang et al. (2014) shows that the undergraduate students’ sophistication in using technology
varies greatly, although they all belong to the digital native generation. Similarly, in Iranian
context, English teacher’ reluctance to implement MALL is resulted from their lack of skills
for which reason efforts should be made to remove barriers in using technology in EFL class

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(Dashtestani 2013). It would seem here that the choice of technology used is of vital
importance.
CONCEPTUAL FRAMEWORK

This study’s theoretical assumption is that in this age of cloning, AI, and virtual reality,
technology may overtake humanity (Janicaud 2005) for which reason education has a duty to
transcend its humanity to make human beings become more humane (Sastrapratedja 2009,
Sastrapratedja 2015) by way of, among others, reflective teaching of literature (e.g. Dewi
2014, Dewi 2018a). Next, reflective literature teaching calls for humanistic and contextual
approach such as the Ignatian Pedagogical Paradigm, i.e. a learning-teaching model with
three key components namely Competence, Conscience, and Compassion (the 3Cs). To
achieve the 3Cs, the students follow the 5 steps comprising of Context, Experience,
Reflection, Action, and Evaluation that altogether make up a continuing cycle of learning.
This learning paradigm is well-matched with the learning style of the Millennials who are
tech-savvy and easy to collaborate, connect, and create social change (Pinder-Grover &
Groscurth 2009). Mindful of the benefit and possible shortcomings of technology, the
teaching of literature is to be supplemented by reflective practices (Dewi2018a) in order to
develop the students’ 3Cs fully and creatively. These concepts become the lens through
which the research problem is evaluated. The research question is formulated thus: How do
multimedia, in this case, e-books, animation, videos, and a number of internet materials can
be used creatively to supplement the reflective teaching and learning activities in an EFL
class for pre-service teachers in Indonesia?

METHOD OF STUDY

The nature of this study is descriptive-explanatory. Using content analysis, it seeks to explore
how humanistic aspects are promoted in teaching short stories and novels to pre-service
teachers; and how multimedia can help them to become creative and reflective at the same
time. The data used are teaching materials, samples of students’ works, and their reflection
notes collected throughout the semester. One semester consists of 14 effective meetings of
150 minutes each. Class activities include Quizzes, Group discussions, and Presentation.
This study’s participants are 38 students of English Language Education Study
Program of Sanata Dharma University, Yogyakarta, Indonesia enrolling in “Prose in ELT”
class. The students’ English Proficiency is upper-intermediate. The participants were chosen
because first, these fourth semester students had been familiar with the university online
learning platform called “ExelSa” short for Experiential e-learning of Sanata Dharma
(http://exelsa2012.usd.ac.id/login/index.php). Secondly, they had all passed the pre-requisite
coursework “Introduction of Literature”.
The multimedia utilized is of linear kind, i.e. power point presentation, movies,
YouTube videos, and storyboard creator software. These multimedia sources were chosen
because they are free of charge. The reading materials are downloadable from ExelSa for the
students’ perusal in accordance with the time allocation set in the syllabus. Selected YouTube
videos (lecturer’s choices) are provided to supplement the reading materials, but most of the
time the students would prefer to search for related materials from the internet by themselves.
Students are assigned one week beforehand to read the short story, complete the assignment
to upload in ExelSa, and subsequently discuss in class. They are allowed to use any writing
or visual software for enrichment in completing their individual and/or group assignments.

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The students also use various communication tools like emails, wikis, blogs, etc. to ease their
learning.
The reading materials (e-books and/or PDF files) include three different short stories
for the first three weeks: “Desiree’s Baby” by Kate Chopin, “The Balek Scales” by Heinrich
Böll and “The Sniper” by Liam O’Flaherty. Set in three different countries, i.e. America,
Prague, and Ireland, these stories help students to ponder on, respectively, racism, and
injustice to the poor and the evil of war. Meanwhile, the novels to read throughout the rest of
the semester are as follows. The first is Jonathan Livingstone Seagull, a novella published in
1970 by Richard Bach about an outcast bird who tries to learn about life and extraordinary
flight. Some critics say that the novella is an allegory about human beings’ pursuit to reach
higher purpose of life. The second English novel to read also in two-week-time is The Little
Prince by Antoine de Saint-Exupéry published formerly in French in 1943. These first two
books have several things in common in that both are allegorical. Besides, both novels’
adventurous nature of the main characters coupled with their aviation theme seems to appeal
to young readers. Next, also semi-autobiographical is the third novel Totto-Chan: The Little
Girl at the Window by Tetsuko Kuroyanagi published in English in 1984. Although the
setting is a primary school environment in Japan, the extraordinary study-and-play method at
Tomoe Gakuen and childhood recollections found in the book have fascinated college
students, especially with regard to what (good) education really means. Finally, the fourth
and last novel to read during the last three weeks of the course is Indonesia’s very own
signature novel This Earth of Mankind by Pramoedya Ananta Toer, published and
subsequently banned in the same year of 1980 before the ban was finally lifted years later.
Note must be taken here that students were allowed to consult the Indonesian version of the
novel Bumi Manusia for the sake of clarity.
As for the teaching process, a brief description of the course, goals, and teaching
materials is necessary. A course syllabus was given at the beginning of the semester
explaining that the course is designed to help students develop deeper understanding and
fuller appreciation of the short stories and novels assigned to them. It will focus on the ways
in which creative literature help people develop empathy, sensitivity, and understanding of
human’s experiences. The students are to analyze, interpret, and evaluate these works in
order that they grasp what the texts mean, how they shape meaning, and why such meaning-
making takes place. The syllabus also mentions that upon completing this course, the students
can exercise the core values of the Study Program, i.e. (1) generosity, (2) love towards
learners/other human persons and (3) professionalism. Here the students had to read the
reading texts before class. Goals of the course are synchronized with IPP, that is, to achieve
Competence, Conscience, and Compassion. The Competence level comprises of Standard
Competency, namely to read and later write about literary works with added pleasure and
understanding; and 3 Basic Competencies: (1) Analyzing the intrinsic elements of prose (plot,
setting, character, theme, point of view, figurative languages, symbols, etc.), (2) Identifying
the external factors that help produce the literary works selected, and (3) Interpreting the
meaning of the works from diverse critical perspectives (psychological, biographical,
postcolonialism, feminism, etc.). At the Conscience level, by reading and subsequently
writing about different literary works, authors, and particular culture and society that produce
them, the students are to develop their habits of reading as well as to increase their creativity
and innovation, not only for their own joy of reading literature, but also to cultivate personal
reflexivity and societal sensitivity. Finally, having learned about different experiences of
people from different cultures through literary works they read, the students are expected to
reach the Compassion stage. Compassion involves the students’ ability to manifest in their
life greater concerns for others and respect for human dignity, with which they strive for the
greater glory of God.

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Next, upon the completion of the course, the students are asked to answer some
questions in the reflection section of their Final Examination. The questions are basically to
find out (1) In what way “Prose in ELT” helps the participants achieve Competence,
Conscience, and Compassion, and (2) Which short story or novel gives them lasting
impression and why. No question related to the use of multimedia is included because this
research is intended to see whether the use of multimedia naturally improve their cognition,
conscience, and creativity or otherwise. In so doing, the study makes an estimation on the
students’ cognition, conscience (inclusive of compassion, integrity, ethics, and other human
values), and creativity in making a good use of technology available to them.

RESULTS AND DISCUSSION

READING HUMANISTIC TOPICS IN LITERATURE BY REFLECTION

In the Final Examination, the student-participants answer open questions of reflective nature
to help the researcher gauge how the students make meaning of their competence,
conscience, and compassion, as well as their most liked story that help enhance their interest
and creativity in “Prose in ELT” class. The questions are formulated as follows:

(1) Which story gives you most knowledge? Why?

(2) Which story best teaches you to care for others? Explain!
(3) Did you learn to give empathy to others after reading the stories? Which one is the
most touching to you? Please give examples to support your answer.
(4) Which story mostly gives you opportunities to explore your interest in literature?
Elaborate your answer!
(5) Out of the 7 works, which one will you recommend your friends to read?

In terms of Competence, most students find that the assigned novels are manageable.
Almost all students opine that the assigned reading materials help them achieve their
competence, that is, they comprehend the texts. They gain knowledge (read: basic literary
analysis) from the four novels, although Jonathan Livingstone Seagull and This Earth of
Mankind are both nominated as novels that also teach competence of other kinds, i.e. aptitude
and understanding by 12 out of 38 students. Meanwhile, 11 students think that Totto-Chan is
a good novel to teach them about the value of education. Although Jonathan Livingstone
Seagull and This Earth of Mankind are both voted for giving the students useful knowledge
(e.g. hard work, perfection, struggle, freedom, etc.), the former is half-liked than the latter.
Presumably, Pramoedya’s novel provides students with knowledge about Indonesian colonial
history from different angles of vision. Some students “want to continue reading for the next
chapter” because the story “makes [them] curious”. Although this novel is the most difficult
for the upper-intermediate students in question, Pramoedya’s book is among the favorites,
chosen by 14 students as shown in the table below. Conversely, students who picked out
Richard Bach’s novella said that it motivated them to do what they really liked to do to reach
their dreams. To quote one student’s reflection note, “The novel inspires me so much on how
to transform someone [sic] life for a better future.”
Unlike the novels, the three short stories are by no means easy, especially if students
have to find the inference meanings. Chosen by 4 students as the short story that teaches them
Competence, Kate Chopin’s “Désirée’s Baby” is a challenging story which raises the issue of
racism set in the American pre-Civil War. Without reading the historical background of the
story, the students would have found it difficult to understand why Désirée, an adopted child

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of a wealthy French Creole family in Louisiana and later married to Armand Aubugny, is
treated badly by the latter. Having watched documentaries on how wealthy American
Southerners lived via YouTube, the students were able to grasp Armand’s bad reputation for
treating slaves on a whim. Only one documentary film was uploaded by the lecturer, i.e.
“Life in the Plantation South [ushistory.org]”, but some students walked the extra mile to
look for other related information. As such, it helped them understand why their once so
passionate and loving a marriage soon becomes bitter when the baby born turned out to be
black. Despite the multimedia assistance, however, the student reflection notes show that this
short story is yet not easy for them, especially the end of the story where, desperately,
Désirée takes the baby away and sink together into the swampy lake never to be seen again.
Here, difficulty arises because, first, “Désirée’s Baby” is the story given to the students at the
beginning of the class. Second, style and the figurative language used by Chopin do not seem
simple enough for students at their level. Some hardly even grasp how the main character
ends her life. But one of the encouraging things is that some students express “anger” over
the hypocrisy and intolerance shown by Armand when this character turns cynical to his wife.
“I don’t like [Armand] because he is racist”, one student writes. Criticism of injustice is also
one of the findings in the Reflection stage. Students show compassion for those who are
treated unfairly because of religion, race, social level, and gender by connecting this short
story to the real context in the society. This positive response here is comparable to the
finding in other studies (e.g. Setiyadi & Sukirlan 2016) that language and literature teaching
helps cultivating students’ tolerance and sense of justice for all regardless of the differing
backgrounds.
Empathy to the poor is also reported in some students’ notes when reading the next
short story, “The Balek Scale”. Written by Heinrich Böll a renowned writer in Germany after
World War II, the short story tells of the ill-treatment toward poor farmers by a landowner
noble family named Balek von Biligan in 19th century Prague. Many students use multimedia
resources especially online encyclopedias, because information about literature originating
from Germany is not widely available in the library. This touching story by the winner of the
1972 Nobel Prize in Literature is told by a grandson about the courage of his grandfather who
was at his age when he exposed the Balek family’s cheating. This boy finds the scales had
been rigged down by 55 grams per pound for the Baleks’ profits. Coming home, he tells his
parents and protests soon ensue from residents who have been tricked from generation to
generation. Here, the students understand the essence of “The Balek Scales” more easily
when compared to the previous story. Through searching information from the internet about
the author and his work, students can conclude that disadvantaged and marginalized people
are often used by the rich and the powerful. The same thing applies to the third short story
which will be discussed separately as an example in the last section of this article.
However, not many students find it easy to relate the texts’ to their Conscience, let
alone Compassion. By answering Question 2: “Which story best teaches you to care for
others?”, as many as 26 students think that the reading materials help them to learn about
Conscience with “The Sniper” in the top list chosen by 9 students. It is interesting that most
students find this short story helpful to raise their Conscience. One student thus wrote: “[The
Sniper] talks about humanity. War is not right; there is no winner in the war. We should
respect the others’ rights. In real life, we should respect other’s opinion, culture, and
religion.” Content analyses of the students’ assignments and reflection notes show that the
students’ understandings of Conscience include: not killing others (as in “The Sniper”), stop
doing injustice to the poor and the weak (seen in “The Balek Scales”, This Earth of Mankind,
Totto-Chan, and, invariably, Jonathan Livingstone Seagull), striving for perfection (learnt
mostly from Jonathan Livingstone Seagull).

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To move to the third question being “Did you learn to give empathy to others after
reading the stories? Which one is the most touching to you?” the students’ answers show that
Compassion is hard to learn as evident from the table presented. Totto-Chan, the second most
preferred text has taught students about Compassion. The episode from the novel most
frequently cited as an example of Compassion is when Totto-Chan helps Yasuaki-Chan the
disabled student to climb a tree, hence giving him confidence. It would seem that for some
students under study, Compassion is also taken to mean “respect to others” – a value they
also learn from reading Kuroyanagi’s autobiographical novel.
Question 4 and Question 5 can be collapsed into one to find out the most favourite
work that can also give them opportunities to be creative. As shown in the table, the novels
chosen by the students, in order of preference, are This Earth of Mankind (14), Totto-Chan
(10), Jonathan Livingstone Seagull (7), and The Little Prince (5). Excepting for “The Sniper”
chosen by one single student, no students choose the other two short stories. The total number
of the students involved is 37, as one student makes no choice. The table below shows how
they obtain Competence, Conscience, and Compassion as well as their favourite choice of
work.

TABLE 1. Three Cs and Preference

Title of Work Competence Conscience Compassion Preference

“Desiree’s Baby” 4 1 0 0
“The Balek Scales” 2 2 4 0
“The Sniper” 3 9 1 1
Jonathan Livingstone Seagull 12 3 2 7
The Little Prince 5 5 5 5
Totto-Chan 11 4 9 10
This Earth of Mankind 12 2 4 14

In sum, the assigned short stories and novels help students to think deeply about
people in the books; how to relate them with people they meet in daily life; and what they
know about the worlds, others, and their own “self”. Admittedly, three out of five parts of the
reflective pedagogy applied herein have functioned quite well: Context – Experience –
Reflection. The Action and Evaluation components are yet to assess since these two cyclical
processes are often immeasurable and left to the teacher as facilitator to handle (Aji 2016),
although, when properly facilitated, complete circle of IPP does foster students’ positive
attitudes in language learning (Caruana 2014, Gunawan 2015). Nonetheless, the fact that
through studying “Prose in ELT” the students discussed come to learn about others or at least
to think about others above themselves is itself therapeutic in this selfish world. The
remaining part of this article is to discuss how humanistic values can be instilled in literature
teaching with the help of multimedia.
COGNITION, CONSCIENCE, AND CREATIVITY

The oscillation of “to use” and “not to use” multimedia in humanities studies like literature is
increasingly insignificant because teaching today means teaching the Millennials. Despite
decades of expertise and experience, teachers of all levels have to be familiar with ICT or
they are professionally alienated. This study confirms the appropriate use of technology (as in
multimedia or internet sources) in EFL class, mindful of the fact that institutions or education
authorities may be of two kinds: technophilia or technophobia (Lam, 2000). Space limit does
not permit thorough exploration of the multimedia use but one sample only of teaching a
short story “The Sniper” by Liam O’Flaherty.
Aside reading the story closely, the tasks given to the students are: (1) Listening to or
watching the video “Zombie” by the Cranberries; (2) Reading the history of the civil war in

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Ireland; (3) Finding connection between the state of the country at present and that of
Indonesia today. These four different but related tasks belong to the first two cycles of IPP:
Context and Experience. The tasks are made simple because both linear multimedia and
hypermedia are easily available. The shortcoming here, as warned by Dawson (2001) about
last-minute help by internet, is that some students may unwisely read the summary of the
story only, or else, watch its video interpretation.
The next step done in class is Reflection whereby students may read again the story as
needed while asking such questions throughout the reading process as “What does the story
remind me of?”; “Am I like the Republican sniper or his Free State brother?”; “How often do
I act cowardly”, etc. The end of this activity is an individual assignment: Each student writes
a 2-page-report on the relationship between the song and the short story, while answering the
big question: “How can literature tell us about people, the world around us, and ourselves?”
Students are reminded that it is a Reflection; therefore they have to be honest and sincere.
Group Project exemplifies the fourth cycle: Action. In a group of 4 or 5, students
make a comprehensive and inspirational presentation about the story seen from various
aspects chosen and upload them. They should follow the rules as follows. Rule 1 Show your
creativity; Rule 2 Avoid plagiarism (say things in your own words); and Rule 3 Demonstrate
your passion in whatever you are doing. Most students used Storyboard and Powtoon creators
for their presentation. As for fifth cycle Evaluation, this last stage is performed by teacher-
facilitator and students by rating the group performances worth discussing separately.
The students under observation performed quite well, specifically in terms of
Competence. The song triggers not only their imagination about war and the cruelty thereof,
but also overall understanding of the short story. “I told my sister that The Cranberries’
“Zombie” is a song about the Ireland [sic] war and it was also written in a short story called
“The Sniper”, one student reported. In their reflection papers, several students admit that they
are ignorant and have no knowledge at all about civil war, IRA bomb attack, or even the late
Dolores O’Riordan the second lead singer of the Irish rock band. This is to say that making
connection between literature and other media broadens the students’ horizon of knowledge
and sharpens their awareness.
As mentioned earlier, “The Sniper” helps the students to exercise Conscience.
Different versions of the recorded song in YouTube help them imagine the horror of war. It
was easier for the students to visualize (and later dramatize in the group play performance)
the ironic ending of O’Flaherty’s short story when the sniper looks at the corpse that was his
own brother after having listened to the song. One student’s comment is interesting: “In the
song, the word “Zombie” is repeated over and over […] symbols of the propagators of war.
They are [sic] no control of their body. They are mindless.” Thanks to the multimedia sources
that allow the students widen their interest by way of reading relevant literature or listening to
music, for instance. YouTube is indeed among the useful language teaching materials (Duffy
2007, Terantino 2011, Tomlinson 2012) accessible and easy to obtain for Indonesian learners,
to say nothing of numerous free, downloadable video, and visual creator software used by the
students in reading “The Sniper”.
The results of Group Project are not less interesting. The projects presented are in the
form of mini drama, singing their own composed songs about war (and peace), poetry
reading, and group presentations using animated videos, Powtoon, and Storyboards. One
Group Project pi (cked out for praise is the rewriting of the short story by combining it with
Jack London’s short story “War” into becoming a drama set in Indonesia. Inspired by the
wounded sniper in the story, another student posted her own composed poem in her blog as
follows: “The long June twilight/ Headed into a dark night/ Eyes couldn’t be closed/ Sounds
of heavy guns roared/ Not even eating in days/ In fifty yards was his enemy/ Paroxysm of
pain swept easily/ Everywhere around was quiet and ghostly/ Revolted the war, he killed his

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brother deadly.” “The Sniper” as Table 1 shows is not a favorite text, but the table indicates
that the story is the most grasped of all in terms of obtaining Conscience. One student says
that the theme of the story is ‘Brother is pitted against brother’. Here, it can be concluded that
part of the understanding is attributed to the effective use of the multimedia. A number of
amateurish short films based on “The Sniper” available via YouTube are also of great help
for the students. Another student makes a comment about the multimedia usage for another
story saying: “As an example on the novel Jonathan Livingstone Seagull, we have to make a
relation with other works like film, song or quotes. This kind of task can make our activity
more enjoyable and create our creativity”.

CONCLUSION

This article has shown that education today is to include humanism and reflection amidst the
advancement of technology. Although technology is useful as to create effective, stimulating,
and resourceful teaching-learning activities especially to the young generation, at the heart of
studying literature is respect to the potential value and goodness of human beings. The fact
that the students read a variety of stories set in different countries in the world has broaden
their mind.
This study has also shown that coupled with the reflection component, the use of
multimedia resources for learning enhancement can facilitate students in obtaining lessons
about life itself through literature. It would seem that the more the students can make use of
the multimedia, the more interested they become when having to deal with the reading
materials and the assignments that follow. The use of the university’s e-learning management
ExelSa is effective for this technologically astute generation. It is thus proven that
multimedia can efficiently assist students to think beyond literature and expand their
cognition. The reflective nature of the Ignatian Pedagogical Paradigm allows them to cross
borders as to convince themselves that reading the words is indeed reading the worlds with
empathetic understanding, thanks partly to the endless innovations offered by technology
today.
While technology helps making teaching activity effective and interesting, the core of
studying literature, i.e. respect to the potential value and goodness of human beings, should
not be neglected. The study concludes that reflection and human connectivity remain
important parts in literature teaching not to be substituted by sophisticated technology only.
Literature and the study thereof should make human beings mindful of their being human and
their humanity alike.
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