- Author: Wijanarto
- From: SPK Angkatan VIII Tahun 2016 CRCS UGM
Abstract:
Brebes Regency, as manifestation of diversity, is reflected in the almost forgotten messages of archaeological traces and philological texts. Traditional historiography proclaims that the identity of Brebes and social solidarity of watang-aneng-tengah cultural philosophy are ways that do not contrast social identity in each community. The discontinuity is overlaid with a marking of prohibition that the Cipamali river symbolizes (word Pemali of which meaning is prohibition in Sundanese). The text of Bujangga Manik mentions that Cipamali has become the boundary of two tribes, namely: Javanese and Sundanese, stated as follows: Sadatang ka tung tung Sunda Meuntasing di Cipamali Datang ka alas Jawa The name of Arya Bangah was also written in Babad Tanah Jawa as Jaka Suruh?s brother who was involved in the conflict with Ciung Wanara who became the King of Sunda while Arya Bangah reflects the story of separation between the Javanese and the Sundanese (Ajip Rosidi, 1984: 143). And, the separation limit is located in Cipamali, Brebes Regency. The neglect of historical and cultural messages makes the issue of multicultural conflict understood in the present dimension, without learning from historical narratives. Brebes has been spelled it out through historical messages. One of them is the harmony of Mountain Sagara. The area of Mountain Sagara extends from Ketanggungan, Banjarharjo and Salem subdistricts. In historical perspective, Mountain Sagara is an identity that reflects the tension between the plateau (mountain) and the sea (Sugeng Priyadi, 2009: 86). Mountain Sagara is referred to as the territory once visited by the King of Majapahit, Hayam Wuruk, as mentioned in Negarakertagama. In Javanese cosmology, the sea-mountain is the balance of two contradictory or binary oppositions (Nakagawa, 2000: 58). The meaning of the balance of Mountain Sagara is also known in Dewa Ruci puppet play when Bima was looking for Tirta Pawitra. Oral traditions preach in Mount Sagara is associated with the text of Sand Sindhula. It tells about King Watugunung of the Gilingwesi Kingdom. The linking of Mountain Sagara with the Babad Sand Sindhula proves that there is the meeting of three cultures located in the following regions, namely: Brebes, Cilacap and Banjarpatroman. The three regions represent the boundary of Javanese and Sundanese cultures. Representation of plurality and appreciation of local virtues are manifested in a number of symbol markers that are often overlooked. Another example of the meaning of onion becomes a symbol of Brebes Regency. The phrase of onion as a cultural philosophy is summarized in the expression floating lembah manah (Tjakraningrat, 1979; 113). The Song of Yogawedha teaches red onions as human humility: Punapa tak jampinipun Godhong pasrah ing Hyang Widi Berambang lembahing manah Temu temunahing ati Adas uyah siring nala Mung selawat puji dhikir This study will examine the importance of traditional folklore, archeology and historiography in understanding that the process of diversity has surfaced in historical dynamics. The point of our historical narrative is shown harmony and moral message about how to understand and menant the side of humanism as one of the dirt in the life of society, state and nation, which is experiencing torn apart.
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