KEYWORDS: context, existence, identity, narration, wong alasan

Transcription

1 DOI: /ub.icon_laterals Beyond Linguistic: Narrative View on Wong Alasan Term in Lingkar Tanah Lingkar Air by Ahmad Tohari Rommel Utungga Pasopati, S. Hub. Int. Graduate Student of Driyarkara School of Philosophy Jakarta ABSTRACT Term of wong alasan is described through Indonesian historical context in Lingkar Tanah Lingkar Air by Ahmad Tohari. The context views people who struggled for Indonesian independence did not get nice acknowledgement afterwards because they believed in Islamic ideology. They were said to be dangerous for republic and had to live as exile named wong alasan. Concepts of wong alasan is different from basic forms and combinations in Javanese language in wong, alas, or even wong alas so that it actually shaped new meaning by deferring known definitions. This article would like to examine wong alasan as language that is different from structured linguistic. The term contains not only communicative language, but also contextual, existential, and identity ideas. This problematic term is contextual beside normative and descriptive language as stated by Charles Peirce's relational aspects of language signs. Wong alasan is a narrative idea beyond merely description as seen in Umberto Eco's social imaginations and cultural constructions of people. Wong alasan is such label for the exiled that should be understood by deferring definitions and giving chances to new meanings as stated by Jacques Derrida's differance. The significance of wong alasan is in between fixed concepts of wong and alas. In conclusion, wong alasan is described by Ahmad Tohari through minor narration of Indonesian independence. Meanwhile, its minor condition does not automatically omit rich meanings examined in its contextual, existential, and identity ideas of exiled people. Wong alasan moves beyond fixed definitions and finds itself in new and open meaning. KEYWORDS: context, existence, identity, narration, wong alasan One interesting idea about Indonesian novel is how stories are told through detailed descriptions of everyday life. It does not talk about normative ideas but it spreads singularity of characters in particularity of plot. It does not have to tell mental aspect of the character or its development since simultaneous continuation of understandings among characters, plot, and surroundings may come together in 639

2 process of reading. What differentiates Indonesian novels from foreign ones is the condition of surroundings in the novels itself. Indonesian novels may be fictions but its concordance may relate to contexts of everyday life. It can be seen from names, tools, jobs, or situational events that could only be found in Indonesia. As said in discourse, contexts shape cultural frames that relate to intersubjective interactions between systems and characters in novels through its unique stiffness and flexibility (Smith and Riley, 2009:116). Indonesian novels find its uniqueness in stories of otherness. These stories are what have been ignored by people in major ideas of life. People like to talk about how economic and political system work but rarely speak about minor small experienced stories in individual habit in everyday life, powerful people who try to restrain individual life, or how individual does not conform to system. Sometimes, small stories are not about moral judgments in order to fix ethical conditions (de Certeau, 1984:92). They already exist over there; experienced, understood, and interpreted by people situated in the conditions. Synopsis of Lingkar Tanah Lingkar Air First published around 1990s, Lingkar Tanah Lingkar Air is a novel in context of Indonesian independence. Situated around 1946 until 1966, this is about roles of young people in finding themselves in dynamic of Indonesian republic (Tohari, 2015). It is widely known that many people were not really satisfied with Indonesian government since its independence in These young people are some unsatisfied people who had to conform with that time's condition. The story is about Amid and Kiram who studied Indonesian martial art silat and religious teachings from his teacher named Kiai Ngumar in In a night, they were told to fight Dutch's soldiers since there was fatwa as command to be involved 640

3 in the battle. That fatwa told people to shape Hizbullah as Islamic soldiers and affiliating it with Indonesian Republic soldiers. Amid and Kiram then faced several battles in wild forest. In a battle, Kiram found a rifle that he brought in to the village as a symbol for people as commitment to fight Dutch soldiers alongside Indonesian Republic soldiers. Jun, Jalal, and Kang Suyud then agreed to join Amid and Kiram to fight the enemies. In 1949, Dutch Royal has recognized Indonesian sovereignty officially which ended every fight with Dutch soldiers too. Meanwhile, there was a big problem for Hizbullah soldiers because of no more enemies to fight. Kiai Ngumar then gave options to return to village or to join official Indonesian Republic soldiers. Meanwhile, other unsatisfied people decided to join Indonesian Islamic soldiers alongside with Darul Islam instead of supporting official Indonesian Republic. Amid and Kiram asked Kiai Ngumar personally then have decided to join Indonesian Republic soldiers in Purwokerto. Passing Kebumen to Purwokerto, the train that Amir and Kiram took was attacked fiercely. They did not know who is enemy or friend since attackers were said to wear soldier's uniform too. They felt betrayed by Indonesian Republic soldiers and decided to run away. Amir and Kiram joined Jun, Jalal, and Kang Suyud to fight with Darul Islam facing Indonesian Republic soldiers. They had to go in and out of forest and lived as wong alasan while avoiding villagers and soldiers since then. They had nowhere to go and no identity at all but fugitives of Indonesian Republic. They were refused as people of society and as citizen of Indonesian Republic. By the time going, many forces of Darul Islam were cornered by Indonesian Republic soldiers; some of them dead, caught alive, while some are still on run. 641

4 In 1962, a friend met Amid and Kiram around Mount Slamet telling them that Kartosuwiryo, leader of Darul Islam, was caught by Indonesian Republic soldiers. That friend also brought information which told that every Darul Islam soldier should surrender and would be given amnesty from Indonesian government. Amid and Kiram were confused whether they had to surrender after facing a long fight before. Meanwhile, they decided to obey the exclamation and went to nearest village. In a village, they were accepted and taught many doctrines by Indonesian soldiers about nationalism before allowed to go home. At home, Amir and Kiram were surprised that they were well accepted by people. They got their identities again and lived nicely in their village. In 1965, there was told a coup happened in Jakarta by communist people. In a night, some Indonesian soldiers came to Kiai Ngumar's house asking where Amid, Kiram, and Jun were. Soldiers asked them to show headquarters of communist people in wild forest. Those three people agreed to show the directions but they would also like to come with the soldiers to fight communist people. Amid, Kiram, and Jun felt responsible in fighting other people who are told to be enemies of the state. In the forest of Cigobang, these three people and soldiers got in a middle of battle with communist people. Kiram struck ahead and followed by Amid and Jun. Amid suddenly got shot and felt great pain in his shoulder. He could not stand and become unconscious. Like in a dream, Amid saw and heard Kiai Ngumar talking to him. Amid would like to say something but he could not. He was gone. FINDINGS AND DISCUSSION Context of Wong Alasan The story of Lingkar Tanah Lingkar Air novel indicates details of several big events. One, a situation before Indonesian independence. Characters in this novel 642

5 fought Dutch colonialism and got support from their religion, society, and teacher as well. They could practice religious thought while struggling for better life outside colonialism. Two, situation under Darul Islam force. Getting unsatisfied with Indonesian Republic has brought characters in this novel towards ideology of Islamic state under Kartosuwiryo. The characters had to fight Indonesian soldiers and were put out from society. Nowhere is their home and no one is their identity. They only live as wong alasan as label given to them. Three, situation in fighting communists. Asked by Indonesian soldiers, young characters in this novel fought rebels of the states. They did it because communism was told to be atheism that refuses religion and communist people are insurgence of Indonesian Republic. The characters in this novel would like to fight for identity that they have got after long time running away. Those three aspects above show how characters in this novel face identity as not given but needs to be struggled for. It could be seen in how they want to find better place by joining Hizbullah whilst Indonesian independence struggle. They had to be wong alasan as consequence in joining Darul Islam. They fought alongside with Indonesian soldiers to differentiate themselves from communist people. Identity for them is not about description but stories of life that they have to face in everyday's events. For them, everyday life is what they think each time they decide something. Every choice indeed has consequences but living it instead of denying it is interesting to be understood. A consequence to be borne by the characters in this novel is being wong alasan. The term was explicitly written in pages of the novel. First, in page 119, "... Madiksan seakan tak peduli bahwa aku adalah laskar DI, musuh besar aparat keamanan yang ditakuti orang kampung. Boleh jadi laki-laki yang sudah ubanan itu berpikir, selagi sama-sama menjadi wong alasan, manusia hutan, aku adalah sahabatnya." (Tohari, 643

6 2015:119). In that page, Amid told himself about other person, Madiksan, who has same identity as wong alasan. Madiksan was not afraid to Amid and was considered as friend by Amid. Second, in page 141, "... Dengar, Nak. Aku tak sampai hati melihat Umi dan bayinya hidup dalam belukar seperti ini. Kamu memang wong alasan, manusia hutan, dan itu urusan kamu sendiri. Tetapi jangan ajak istri dan anakmu hidup seperti kucing liar. Mereka demikian menderita demi kesetiaan kepada kamu. Ini tak adil." (Tohari, 2015:141). That page is Mbok Nikem saying to Amid about his wife and daughter's condition that should not be in forest. She would like to keep them her house for their own safety. Third, in page 142, "... Aku akan berusaha sebisa-bisanya merahasiakan kedatangan istrimu. Tetapi bila keadaan memaksa, aku memang harus berterus terang bahwa Umi adalah istri kamu, istri wong alasan. Lalu apa iya tentara akan tega menangkap seorang perempuan yang baru melahirkan?" (Tohari, 2015:142). This passage tells Mbok Nikem's effort to hide Amid's wife and daughter in her house from soldiers' search. Fourth, in page 144, "... Segera terbayang, aku menjadi warga kampung, bertani, dan hidup tenang. Ya, tenang. Aku bukan lagi wong alasan, manusia rimba, yang diburu-buru. Aku bukan lagi wong alasan yang terpisah dan tersingkir dan disingkiri oleh masyarakat. Aku akan kembali seperti dulu, menjadi bagian tak terpisahkan kehidupan bersama." (Tohari, 2015:144). These lines state Amid's hope to return to his village and to live like other normal people. At this condition, Amid knows that wong alasan is not identity that will last forever because he still may have other option that is to live in normal way. From four explicit passages above, wong alasan relates to cultural condition between concept and context. Conceptually, wong alasan is people who live in forest. In Javanese language, wong means people and alas defines forest. In structured 644

7 linguistic of Jvanese language, terms of wong and alas could be combined into wong alas. Wong alasan could be same to wong alas especially about place to live. Meanwhile, that concept is not enough to explain wong alasan since -an affix makes it totally different and unique in language. The -an affix could be habitual and regular activity, back and forth actions, or else depends on how it is used. Moreover, as living in forest, wong alasan does not have to follow rules as in normal society. These people are considered lawless and irresponsible for their own self and surroundings. In this concept, wong alasan is defined as choice that someone has made in his own will to be self-identity. Meanwhile, wong alasan is something labeled and given to others. Wong alasan does not always mean people who live in the forest but act like in the forest without rules or ethics. In context, wong alasan is people who got excluded from society. This identity is not both chosen at someone's own will and even totally given by other people but accidentally shaped because of certain condition. In this novel, wong alasan are outlaws of Indonesian soldiers and government. These people had to run away and to hide in forest. Wong alasan exposes own choice in concept but not in context. Living in forest for them is a must which they had to do. Forest is symbol for unknown place outside civilization in village. Everything is so wild in forest since no one lives in there so that it is a good place to hide. It can also be understood that forest is a place for people with no identity since identity only defines people and is defined by people. It is the same with the context of wong alasan itself that could open to other meaning instead of merely wong and alas in defined descriptions. Wong alasan exposes specific story in narrative idea beyond linguistic structure to meaningful contexts. Between concept and context, wong alasan is understood through how characters in this novel live that label. The characters know that they live in a run with 645

8 no safe place to sleep or even to eat. That condition is not an option but a must. Moreover, they knew that there is concept of wong alasan for people like them. They may also not to be called like that but it is bad reality to face. They are not bad people at all but trapped in complicated situation. That condition makes wong alasan interesting to be asserted furthermore. It is language that involves fixed and dynamic ideas. Its fixed idea relates to structured language that keeps its richness in closed definitions. However, dynamic idea examines narrative one by keeping open and flexible meaning beyond structured understandings. Contextual Aspect in Wong Alasan In the context above, wong alasan is different from wong and alas. While both wong and alas could be defined in Javanese language and were translated to other language, wong alasan only relates to specific situation and condition. It is widely known that definitions contain clear descriptions in art of speaking as ready-to-use tool for people to communicate each other (de Certeau, 1984:78). In other word, 'what is defined' is the same as 'what is described' in its relational signs. Meanwhile, wong alasan only identifies specific condition rather than whole situation. While wong and alas could be used separately in phrases or sentences, wong alasan is temporary and contextual which may reflect wider language instead of using it bluntly. At this side, wong alasan goes beyond usual communication into logical relations between sign, object, and interpretant in study of semiotics (Peirce in Smith and Riley, 2009:55). Wong alasan indeed relates to wong and alas but to put them in totally same condition of objective truth is meaningless (Peirce in Smith and Riley, 2009:55). Definition seems to be a finished one because every kind of problem has found its solution through identification among others. Term of wong is about person and alas is about forest. Term wong is built through human identification among other living 646

9 things such as animals and plants. Term alas is shaped through forest as identification among other spaces. While wong and alas expose definitions which are suitable in every sentence, wong alasan seems to have unfinished condition. That unfinished one is about background and afterward condition in why and how people was labeled as wong alasan. It is not just about people who live in the forest but also anything else which means symbolic and iconic things may be different from common sense (Peirce in Syuropati, 2011:70). In this novel, term wong alasan is widely known before but the context is different since it is used for people as exiles running away from society. While wong is normal people and alas is wild place, wong alasan is in between of them. In side of wong, wong alasan is still human but without normal condition; it is not totally as it is. It can be said that wong alasan indicates description of wong but not as a whole; relation between sign and object is not always fixed at all but meant by condition of interpretant (Peirce in Syuropati, 2011:70). In side of alas, wong alasan is not people who really lives in forest but could be closed area or old buildings as long as these people could hide from other's pursuit. Moreover, while forest symbolizes freedom, wong alasan live in strained condition. Description of alas is attached to wong alasan but only to share wilderness of it. Wong alasan who have to run to forest is also different from wong alas who decide to live in that place. In addition, terms of wong and alas in wong alasan show closed and open understandings. In closed one, wong alasan could not totally leave its presuppositions in wong as subject and alas as place. This language indeed can only be known by Javanese people since it is related to their social construction of knowledge. In open one, term of wong alasan in its -an affix prefers implicit condition to explicit subject and place. This one could only be understood through condition inside Javanese language so that this open one puts deeper context from another context that has been 647

10 shown before. Those two understandings propose system of signs which could always be different from concepts because of liquid representations of language (Peirce in Smith and Riley, 2009:55). Language may relate to representations but the representations itself also relate to signs which could vary meanings of another representation too. From above explanations, wong alasan is examined as language that is different from structured linguistic. While structured linguistic strictly understands words from its definition (Elliot and Lemert, 2014:77), wong alasan is different from its roots but not in total way so that there is still chance for other understanding. That term is not always about syntax in grammatical structure at all but also semantic in its relation with signs or even pragmatic in its practial understanding ((Peirce in Syuropati, 2011:70-71). Wong alasan is not only meant as ready for use in communication but also contains contextual understanding of its saying in everyday life. While communication only says about delivering information, wong alasan asserts others who were labeled in contextual aspect of people and its situation. Normative and descriptive language obey structured linguistic. Normative language is about 'what it is' in phrases and sentences' grammatical corrections. Descriptive one states strict details of 'what it seems' to explain other words which could not be otherwise. Meanwhile, wong alasan is relational rather than normative or descriptive. As stated by Charles Peirce, language means description in every detail but its relation is not monolithic (Peirce in Syuropati, 2011:68). While structured language exposes words in specific meaning, relational aspect of language open chance to other meaning by indicating meanings rather than following definitions as presuppositions. Term of wong alasan is different from concepts of wong and alas but 648

11 its meaning relates to reality. In wong alasan, context enables words and its wide combinations to be plural among its using and background. Wong alasan in this novel shows relational side through interpretations among those who understand it. First, wong alasan is not just about people who live in forest. It contains not only subject and place but also condition in how wong alasan live among society. This is the syntax side of that term. Second, wong alasan means people who do not want to be together with other normal people in specific place. These people are labeled as bad people who do nothing good for society. This is the semantic side of that term. Third, Amid and Kiram did not know whether they were wong alasan or not but they were sure that they got excluded from society. Amid related himself with term of wong alasan since he knew that he was in that kind of label. This is the pragmatic side of that term. Wong Alasan as A Narrative Idea Beside exposed in contextual aspect, term of wong alasan also asserts narrative idea in its understanding. Aside from the defined words, wong alasan is identified through cultural small stories that are told and understood by specific people. It indeed includes what people have outside normal ideas in society. More than just driven by concept, people understand each other through codes in social construction through many interactions (Eco in Syuropati, 2011:85). It is indeed contextual and complex meanings which reflect how vary every respond could be from one to another. Social imagination could explain why there is wong alasan since it is not like people's thought that stare at nothing but it actually relates to plural reality of social construction (Eco in Syuropati, 2011:85). It is true that society always needs to differentiate something from other things including wong alasan. Wong alasan has different attitude from normal people so that society rejected it. While normal people 649

12 do many things such as having family, working, and having home, wong alasan is just set apart of it. This view is so fixed that there is no other meaning for it. This social construction is like a system which puts people in order rather than organize them (de Certeau, 1984:35). Beside society, social imagination also relates to individual and small group of people who may always be different from herd's perspective. While society strictly differentiates normal people to wong alasan, individual and small group could be otherwise. It can be said that meanings are only enabled by certain condition beyond just merely fixed definitions (Eco in Syuropati, 2011:84). For normal people, wong alasan could do harm for them so that leaving them alone is a perfect choice. Meanwhile, wong alasan is considered fine by several people as long as they do not do any harm at all. Actually, both normal people and wong alasan are human beings so that living and helping them is such usual social interaction. Some normal people understand well wong alasan who is not the same with what society think of them as they have freedom in every interpretative process (Eco in Smith and Riley, 2009:182). These normal people know that no person is normal at all but many people try to be it by labeling others as different from them. At this point, social imagination relates with complex ways of people's thought rather than simple concepts as parole is more liquid than langue (Eco in Syuropati, 2011:86). Society already stated wong alasan to such people in a bad concept. However, there are many reasons and views that could vary the meaning of the concept. Narrative view supports those thoughts by paying attention to small stories between normal people and wong alasan beside merely following grammatical constructions (Eco in Smith and Riley, 2009:182). From this view, there is no universal perspective of wong alasan but its complexity is what people live and understand 650

13 everyday. Everyday life indeed provides people with le perruque as narrative ideas which may be related to system but still got its freedom through their practical actions (de Certeau, 1984:25). Narrative views could be seen in above quotes in the novel. In first quote (Tohari, 2015:119), Amid thought Madiksan was afraid of him but then they were considered friend to each other. Amid may never knew what Madiksan thought of him but what he was sure is that wong alasan live in forest and could help each other. While society labeled Amid as an outlaw, Madiksan helped him to find food. In second quote (Tohari, 2015:141), Mbok Nikem knew that Amid was a fugitive and an outlaw but his wife and daughter should not be so but having better food and shelter. She knew that despite any bad things done by Amid should not also be borne by Umi and her daughter. She thought that even bad people deserved second chance even it is just for their families. She thought beyond concept of wong alasan. In third quote (Tohari, 2015:142), Mbok Nikem would guarantee Umi and her daughter's safety from soldiers pursuing Amid. She thought that even soldiers might still have heart and would not arrest them. At this point, concept of wong alasan is not only as easy and simple as it is but also followed by other complex conditions. This is not just a story about wong alasan himself but also how others respond to them too. In fourth quote (Tohari, 2015:144), Amid imagined how he would live in normal condition with his family in a village. He may think that people would hate him but he considered himself as part of society so others will accept him. This option to be normal again shows that both normal people and wong alasan are such temporary identities. People could easily fall to other side without knowing any precedence about it. What Amid knew is a chance for people to accept things that society think are bad. There is always hope and that is supported by mini stories rather than fixed concept of wong alasan. 651

14 Identity Aspect in Wong Alasan Beside narrative and contextual aspects, wong alasan also relates identity of people. As stated above, term of wong alasan is different from wong, alas, or even wong alas. This is because wong alasan is not about chosen identity but nothing, meaningless, useless labeled one. No identity could live alone without excluding others (de Certeau, 1984:10); wong alasan is the consequence and victim of identity empowerment. They had to struggle for better life while avoiding other people. They were not even human beings anymore but fugitives of the states. They were really sognificant other who were excluded because of their otherness (Mead in Smith and Riley, 2009:55). Wong alasan in this novel relates to its identity aspect through understanding of the definition. Term of wong alasan which indicates people who do not live in normal situation has shifted to identity of exile in this novel. It may also be said that the definition and its shift have the same essential as people who got excluded from society. Meanwhile, that same essential thing between them is a plural condition which enables different and other meanings come to surface from one from another. It seems that the definition and its shift are stated in same system but conditioned in different tactics (de Certeau, 1984:76). The definition and its shift shows that there is such change from fixed to open meaning. While definition of wong alasan relates to fixed social construction of people, its shift indicates conditional event that may come to people. That process actually proposes contingent knowledge construction rather than logocentric one (Derrida in Smith and Riley, 2009: ). In order to show its shift, the definition has to be deferred in its rigidity to go beyond toward other possibility as stated by Jacques Derrida in differance and deconstruction (Derrida in Smith and Riley, 652

15 2009:125). From this point, the using of definition will only result to fixed meaning. Meanwhile, that definition actually is never so really fixed at all that its descriptions that may relate to other ambiguous reality. In this novel, the term wong alasan which previously understood as man who live in forest, has changed to excluded people, and then shifted once again by the characters into identity for the exile. Derrida related this phenomenon to infinite semiosis which could always proliferate endless meanings (Derrida in Smith and Riley, 2009:126). From those explanations above, it can be seen that a word may have its definition but also could be other meanings depends on conditions that may come with it. The conditions are actually not made, shaped, or even built but already immanent in cultural system (Derrida in Smith and Riley, 2009:126). Definition of wong alasan relates to abnormal people who were compared to normal ones. Its shift then shows how exiles live in nowhere area. This understanding is also applied to identity as which that word comes to meanings. Identity is never fixed at all but flexible like differance in interrelated discorse so that other interpretations towards others as well could always be attained (Derrida in Elliot and Lemert, 2014:170). In other word, as seen in definition of word, identity may also contain other possibilities rather than simply obeying fixed definition. Just like open interpretations, ambiguity, uncertainty, and instability could always be inevitable in meanings of language (Derrida in Smith and Riley, 2009:124). CONCLUSION Term of wong alasan is so rich in its plural context. It may have to follow certain definitions but that does not totally omit chances for other meanings. Concepts of wong alasan is different from basic forms and combinations in Javanese language in wong, alas, or even wong alas so that it actually shaped new meaning by deferring 653

16 known definitions. The term contains relational aspects of language signs which is contextual beside normative and descriptive Wong alasan also relates to narrative idea in social imaginations and cultural constructions of people beyond merely description. Wong alasan is also label for the exiled that should be understood by deferring definitions and giving chances to new meanings. Definition may be useful for sentences, but its meanings are actually open to many understanding. This novel with concept of wong alasan contains stories of people rather than following definition in rigid descriptions. REFERENCES de Certeau, Michel The Practice of Everyday Life. Berkeley: University of California Press. Elliott, Anthony dan Charles Lemert Introduction to Contemporary Social Theory. London:Routledge. Smith, Philip and Alexander Riley Cultural Theory: An Introduction. Oxford: Blackwell Publishing. Syuropati, Muhammad A Teori Sastra Kontemporer dan 13 Tokohnya. Yogyakarta: IN AzNa Book. Tohari, Ahmad Lingkar Tanah Lingkar Air. Jakarta:Gramedia Pustaka Utama. 654