Andang CY lan Markas Ketelon

Iki pengantare Pak Andang CY, penggubah lagu Banyuwangi, bab kumpulan cerita Markas Ketelon:

IMPENAN DADI KASUNYATAN

 

 

     Dhonge maca buku “Markas Ketelon” (Antariksawan Jusuf) iki, awak lan atinisun kaya diuncalaken nyang jaman alam kelarean nalikane magih dadi nggelidhig-nggelidhige lare kala semana. Sampik-sampik merga sangking kegawa rasa bangkel tapi asih, emak kewetu nguwel nyeplosaken ucap hang rada-rada kasar yaiku nganggo unen-unene wong Using;

“Nuruti rondhe.. ya sing dadi rombong”

Kadhung diterusaken, karepe iku:

“Nuruti lare.. sing bisa dadi uwong”

     Pancen mula bener gok pikiran, angen-angen, impen lan kekarepan, tingkah polah lan pokale lare kaya hang diceritakaken ring buku iki, keseron-seron ulihe mangan atine lan pikirane wong tuweke, kaya dene;

-       Ana hang memengan ngemu belahi lan malangateni.

-       Ana hang sikape ngethak-ngethak mangan ati kurang ngajeni nong wong tuweke.

-       Ana hang penjaluke mbutuhaken bandha sing sithik, sampek belanja pawon milu katut mosak-masik.

Lan akeh maning macem-macem tingkah polahe.

     Taping masiya gedigu, ya sing keneng digebyah uyah padha asine, aja kabeh-kabeh dianggep lelakon hang negatip akibate. Merga ring bagian sisi liyane, magih akeh segi positip hang gedhi manfaate, kayata;

-       Ulihe padha rukunan, gotong royong nggawe umah ring ndhuwure wit-witan. Iku nduduhaken kuwate sipat guyup manunggal urip bebrayan.

-       Sipat gemi lan utun dibuktekaken ambi kelendi ubege ngumpulaken beras jumpitan hang dienggo mbandhani tuku memengane.

-       Sportipitas lan solideritas nalikane bareng-bareng memengan utawa kalane salah siji kanca nandang ketiban apes/susah

-       Sipat-sipat bersaing hang kuat nalika padha galapan nggiring ban lan lomba-lomba liyane.

-       Hang seweneh tingkah-polah memengane lare-lare iku bisa katon ewer, mbenu, ngelik-ngelik nggawe guyu sampik nyekikik, iku keneng dienggo penglipure ati.

     Watak wantu ring dhuwur iku, minangka cikal-bakal kanggo urip hang sejatine ring tembe mburi. Ya musthi bain ya mbutuhaken seru tuntunan wong tuweke lan bimbingan serta latihan-latihan teka para guru-gurune.

     Mulane, miturut ring penemunisun, buku “MARKAS KETELON” iku perlu (kudu) diwaca tumrap kanggo lare-lare utamane kang sak pantaran ambi tokoh-tokoh (lakon) hang diceritakaken. Merga keneng dienggo kaweruh kelendi kudune apike/benere memenganan lan tingkah-polah hang bisa ana manpaate, keneng dienggo sangu tuwek.

     Tumrap wong hang wis dewasa, para bapak lan emake lare-lare, buku “Markas Ketelon” iki uga perlu kanggo wacanan “bernostalgia ria”, ngeling-iling jaman alam kelarean, ngetung-etung pira hasil kemajuan hang keneng digayuh sakat lare sampik seprene. Hasil lan suksese kenenga kanggo urun-urun ngupayakaken tanggung jawabe ndadekaken “rondhe dadi rombong, lare bisa dadi uwong” hang asil sukses uripe lahir lan batin.

     Kaya ujare wong pinter ika;

“Impenan bisa dadi kasunyatan. Sukses hang gedhe iku dijalari teka asil hang cilik lan malah kadhang disepelekaken”

     Kejaba teka iku, kadhung ngomongaken bab kekurangan lan kekeliruan, buku “Markas Ketelon” iki ya musthi bain sing luput teka kekurangan lan kekeliruan, utamane ngenengi ring bab-bab:

-       Salah cetak lan salah ejaan basa usinge hang sing padha ambi ejaan basa using hang wis dibakukaken (Bp. Hasan Ali) kang wis anjrah dienggo ring muatan lokal basa Using (MULOK).

-       Ucap lan ujaran akeh hang diserap teka ring basa liya (Indonesia lan basa dhaerah liyane)

-       Dialek/logat magih akeh hang bisa kita temokaken hang akeh dipengaruhi dialek lan “gaya bahasa” dudu gaya using (Bhs. Indonesia lll.)

     Taping kita bisa maklumi kadhung kekurangan lan keluputan iku berangkat teka ring tekad lan niyate penganggite hang ngupaya temenanan ndadekaken basa Using bisaa dadi basa hang sing statis/stagnan, bisaa dadi basa hang mekar semebar kaya basa-basa dhaerah liya hang wis maju.

     Akhirul kalam, ayo bareng-bareng kita sambut kelawan ati hang seneng, bungah lan sumringah, ambi ngucap syukur Alhamdulillah. Sebab angger ana muncule penerbitan buku, utamane hang nganggo basa Using, wis pasthi nduweni arti hang istimewa. Merga dudu perkara hang anjrah, ya uga sing saban sembarang waktu bisa kedadian.

     Muga-muga tekad lan niyat penganggite, ulihe nguri-nguri lan ngembangaken basa Using lewat buku “MARKAS KETELON” iki kelaksan nggadug ring ketege jantunge wong-wong hang padha kesengsem maca lan nyurasa ceritane, Amin.

Selaman, Selumun-Selamet.

 

Banyuwangi, 10 September 2014

Andang CY.

Sritanjung Sidapaksa versi Inggris

The River Banyuwangi

(In Indonesian Folk Tales, Retold by Margaret Muth Alibasah, Djambatan, Fourth edition 1986)

Once upon a time, there reigned in eastern Java, a king name Sindureja whose patih, Sidapaksa, had a most beautiful wife of fine and noble character. Patih Sidapaksa loved his wife deeply, and they would have lived in complete happiness had it not been for the jealousy and arrogance of Sidapaksa’s mother.

To her, Sidapaksa’s wife, for all her goodness and beauty, was not fit to be the life’s partner of her son, because she happened to be of a lower caste. The love and devotion of her son to his wife, in fact the daughter-in-law’s very goodness onlu incxreased the mother-in-law’s hate for her, and each day she tried to think of a way to separate Patih Sidapaksa from his wife.

The old women contrived a most foul and evil plan. By flattery and clever persuasion, she arranged with King Sindureja to have Patih Sidapaksa sent to Mount Ijen with instructions to search for the bud of a magic flower. Whoever wore the flower would remain forever young and beautiful. And Patih Sidapaksa was to find this flower and present it to the Queen. Procuring it meant a long and dangerous journey that would take months, perhaps, even years.

Patih Sidapaksa heard the royal command, and a great sadness filled his heart. This meant leaving his beloved wife for he knew not how long, all the harder at this very time because in a few months she would give birth to their first child. But Sidapaksa was the Patih and he had only to obey his King and to carry out his commands. He bade his wife a sad farewell and then, without any suspicion whatsoever that his own mother was responsible for this heavy task that had been commissioned entreated her to watch over his child until his return.

Not long after Sidapaksa’s departure, a son was born to his wife. One day, while the young mother was bathing, having left her babay boy peacefully sleeping, her evil mother-in-law softly entered the room, deftly removed the sleeping child from its cradle, and after stealthily leaving the house, threw her own tinyh grandson into the river that flowed nearby.

The wife of Patih Sidapaksa returned to her room after her bath. Fresh and smiling, full of the love and eagerness of a young mother to see her little one again, she ran to his bed – find find it empty. Disbelieving, she searched and searched; looked for him in the most impoosible places; rushed back to his cradle again. All in the neighbourhood were ordered to search, but the baby was never found.

The young mother could neither eat nor sleep, and day and night she grieved for her lost child. Finally she becase very ill and in that condition she remained for months and months.

Two years passed and Patih Sidapaksa returned from his hourney. In spite of great difficulties, he had succeeded in finding the magic flower that grew at the peak of Mount Ijen. He presented it to King Sindureja’s queen, and his duty performed with a light heart he left the palace to return to his beloved wife and the child he had never seen. But just as he was about to enter his house, he saw his mother running toward him. Before he could take another step she stopped him and told him that in his absence his wife had thrown her new born child into the river.

   “Such a woman you married,” said the mother.

   “Your child – your new-born son she threw into the foul muddy waters of the river, and there he disappeared. And now this wife of yours, as you will see, pretends to be ill She does this to cover up her evil deed, which she can no longer deny.”

And many otehr things the mother told about her daugher-in-law – all evil things, told to make her son hate his wife, all untrue.

Patih Sidapaksa did not doubt that his other spoke the truth, and to be confronted with this story of his wife’s conduct while he was aya on his long and difficult journey filled him with an uncontrollabe rage. He entered his house and saw his wife lying weak and ill on her bed. He drew his kris and approaching her, said in a rough and angry voice,”Ah, wicked woman, Tell me, before I pierce your body with my kriss, tell me, why you threw our new-born child into the river. Tell me!”

His wife looked up at him, her palce face calm and wihout fear,”Oh my husband, Sidapaksa. Why do you wish to wound me? I am innocent of any sin and it woud be a share for you to stain your hands with my blood. And there is no need to kill me, for in a very short while I am going to leave this cruel sinful world. I love you, my husband, and I did not kill our child. Come, carry me to the river, and there I shall prove to you that it was not I who did this evil deed, but...”

The mother, listening in the doorway, swiftly interrupted: “Oh my Son, do not carry our the wishes of this evil woman. Kill her now while you have the chance. Once outside, she will escape from you and will bring more evil upon us.”

But now Patih Sidapaksa no longer listened to his mother. He was strangely moved by the words and the conduct of this pale calm woman who was his wife. Gently, with the greatest care, he lifted her limp body and carried her to the edge of the river. He laid her down softly and spoke,” Now, prove to me, my wife, that you are not at fault, that you had nothing to do with this terrible deed.”

Hardly had he finished speaking when his wife leaped up and threw herself into the river; and like her baby before he, she disappeared into the turbid and foul-smelling water.

“Aduhai!” moaned Sidapaksa. “How will I ever know now who is speaking the truth. How will I ever knwo who killed my child?” He looked down at the water, and suddenly, to his great astonishment, two pure while flower-buds appeared, the one larger and taller that the other; and a sweet fragrance emanated from them both. They swayed gently before Patih Sidapaks and then the taller one spoke:

“Sidapaksa, my beloved. Look here beside me! Here is our child. I found him at the bottom of the river and he himself will tell you who drowned him.”

The smaller flower-bud spoke:

“My father, Patih Sidapaksa! My mother is free of sin. She is pure and noble and innocent. It was your mother, my grandmother, who threw me into the river when I was only a few days old – and this she did because of her pride and jealousy. But now my beloved mother has come to be with me, and I am happy, and so is she. We shall never be separated again.”

The large flower then enfolded the small one, like a mother embracing her child, and together they vanished into the water, never to appear again. But they left behind their fragrance, and from that time on the river was as sweet-scented as before it had been foul-smelling. And the city on its banks was hence-forth called Banyuwangi (banyu meaning water and wangi meaning sweet-smelling).

 

Catatan: Dari beberapa versi yang pernah saya baca dan saya lihat drama panggungnya, saya paling suka cerita Sritanjung dan Sidapaksa dalam bahasa Inggris ini daripada beberapa versi yang lain. Bahasanya sederhana dan ekspresinya sangat Inggris. Tidak menggambarkan kekerasan yang berlebihan yang biasanya saya temukan dalam versi lain. Sayang, nama Sritanjung tidak disebut-sebut di sini, dan seperti cerita Sritanjung Sidapaksa lainnya, ceritanya berhenti setelah air berubah wangi, padahal cerita aslinya masih panjang. Setelah Sritanjung dihidupkan kembali dan sesudahnya, menjalani kehidupan yang berbahagia. Unsur yang “baru” ada cerita anak umur dua bulan yang bisa berbicara kepada ayahnya. Juga tidak diceritakan, sebenarnya Raja Sindureja sebenarnya naksir Sritanjung. Sehingga ia bisa dihasut oleh ibu mertua yang benci setengah mati kepada menantunya. Sehingga sang raja, merekayasa penugasan sang Patih (kok tidak diterjemahkan atau diberi keterangan ya di sini?), yang merupakan andalan kerajaan.