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.

 

Kajian Pustaka dan Peran Dewan Kesenian Blambangan

Tanggal 21 November lalu saya mendapat amanah menyelenggarakan acara Hibah Buku dari Ikawangi untuk Banyuwangi. Buku yang akan dibagi adalah:

1.       Markas Ketelon (cerita anak-anak untuk kalangan Sekolah Dasar negeri dan swasta) berbahasa Using

2.       Kembang Ronce 2014 (kumpulan cerita pendek untuk kalangan SD, SMP, SMA/SMK negeri dan swasta) berbahasa Using. Merupakan kumpulan cerpen yang dihasilkan dari Lomba Mengarang Cerita Pendek Berbahasa Using tahun ini (diumumkan bulan Mei 2014 lalu).

3.       18+, merupakan sepenggal cerita perjalanan salah seorang sesepuh Ikawangi, sampai beliau menjadi petinggi sebuah perusahaan. Yang dibagian ke seluruh sekolah dari SD-SMA.

Selain 802 SD, 263 SMP-SMA/SMK, buku juga dibagikan ke para pejabat UPTD (Unit Pelaksana Teknis Daerah, pimpinan departemen Pendidikan yang ada di kecamatan) yang membawahi 24 kecamatan, para MKKS (Musyawarah Kerja Kepala Sekolah) yang membawahi 6 kelompok (SMP Negeri dan Swasta, SMA Negeri dan Swasta, SMK Negeri dan Swasta).

Buku juga dibagikan kepada beberapa pejabat terkait, perpustakaan daerah, rumah-rumah baca, seniman, budayawan hampir 300 eksemplar.

Yang paling menggembirakan saya adalah Dewan Kesenian Blambangan (DKB) ikut serta mengambil peran. Menurut Dinas Pendidikan, DKB memohon untuk ikut membuat kajian mendalam mengenai buku-buku yang khusus tentang budaya dan bahasa Using. Termasuk tiga buah buku di atas. Pertimbangannya banyak buku-buku yang akhir-akhir ini beredar di sekolah dengan muatan yang tidak sesuai dengan norma dan nilai yang berlaku di masyarakat.

Sudah seharusnya sebuah lembaga yang mengurus kesenian Blambangan, melakukan hal ini. Saya berharap, hasil kajiannya dipaparkan kepada umum dengan mengundang semua stakeholder Basa Using, semua orang dan lembaga yang berkepentingan dengan hidup matinya bahasa Using yang nasibnya sekarang sedang di ujung tanduk ini.

Sewajarnya DKB melakukan pengkajian pustaka  ini secara rutin dengan memaparkan kajiannya yang mendalam kepada masyarakat sebagai bentuk pertanggungjawaban kepada publik. Karena belakangan banyak buku-buku yang beredar, tentang Banyuwangi secara umum.

Misalnya: Siapa Mereka? Tokoh Seniman dan Budayawan Banyuwangi (Eko Budi Setianto), ada Kembang Pethethan (Yeti Chotimah), Lilin yang Habis Terbakar (Eko Budi Setianto), Sepotong Senja, Sepotong Malam, Sepotong Roti (Taufik Wr. Hidayat) dan judul-judul buku lain yang sekarang sedang dalam proses penerbitan.

Andai kajian pustaka ini dapat digelar rutin, misalnya sebulan sekali, DKB tentu akan menghidupkan salah satu simpul kebudayaan, berdiskusi tentang buku, memberi pencerahan. Pada ujungnya, memberi kontribusi nyata terhadap perkembangan kesenian di Banyuwangi. Serta memberikan iklim berkesenian secara umum yang sehat dan berwawasan mondial.

Ikan segar, bagiak dan festival

Minggu pertengahan November lalu saya pulang kampung ke Banyuwangi, membawa amanah dari Ikawangi untuk Hibah Buku ke sekolah-sekolah di Banyuwangi. Sekalian esoknya saya ikut menyaksikan Banyuwangi Ethno Carnival. Di saat-saat jam makan, selalu saya sempatkan merasakan nikmatnya makan ikan bakar, sego cawuk dan membeli oleh-oleh sale pisang dan bagiak.

Suatu saat saya makan ikan bakar bersama beberapa teman. Saya katakan kepada mereka: berbahagialah yang tinggal di Banyuwangi. Ikannya selalu segar. Hing ana iwak hang manju. Ikan pancingan besar-besar, segar gampang ditemui di pasar Kidul di Biskalan.

Teman-teman yang belum pernah tinggal di kota-kota besar seperti Surabaya atau Jakarta, tentu belum pernah merasakan betapa Banyuwangi begitu dilimpahi banyak kenikmatan oleh Yang Maha Kuasa, yaitu ikan segar yang selalu melimpah. Di Jakarta khususnya, kita selalu makan ikan laut yang pilihannya hanya dua: ikan yang berformalin dan ikan yang sudah berhari-hari mungkin berminggu-minggu disimpan dalam es. Formalin atau sejenisnya, itu adalah pengawet mayat. Di pasar-pasar tradisional, ikan laut selalu bebas dari lalat, karena lalat tidak suka formalin. Rasa ikan, jadinya hambar tidak manis dan berdaging segar seperti di Banyuwangi. Banyak orang Banyuwangi tidak sadar akan hal ini, take it for granted.

Sama halnya dengan oleh-oleh sale pisang atau bagiak. Dua jenis kue yang bagi orang yang tinggal di Banyuwangi, tidak dirasakan sebagai makanan yang istimewa. Untuk orang-orang Banyuwangi yang sekarang tinggal di luar tanah kelahirannya, dua jenis kue itu membawa banyak kenikmatan. Seakan saat makan sale dan bagiak, mengingatkannya akan indahnya kampung halaman, melepaskan dahaga rindu akan kampung halaman.

Jadi orang Banyuwangi harus disadarkan bahwa mereka punya ikan yang segar, kue yang enak dan makanan yang kelasnya bisa disejajarkan dengan jenis oleh-oleh dari daerah lain. Tentu dengan kemasan yang bagus.

Pada saat yang sama, saya sering mendengar keluhan teman-teman yang punya kepedulian tentang Banyuwangi, bahwa anak-anak muda di Banyuwangi, malu menggunakan bahasa Using. Pada saat mereka keluar Banyuwangi, misalnya untuk kuliah di luar kota, mereka baru merasakan betapa mereka punya suatu bahasa yang sangat bisa dibanggakan. Bahasa yang tidak kampungan, dan bisa sejajar dengan bahasa lain. Bahkan ada kebanggaan tersendiri, kalau di luar sana, berbicara bahasa Using dengan teman sekampung. You don’t know what you got until it’s gone. Anak-anak muda yang malu menggunakan bahasa Using ini, tidak tahu betapa mereka punya sesuatu yang bisa dibanggakan, dan baru merasakan betapa berharganya, saat sesuatu itu sudah hilang. Anak muda harus ditumbuhkan kebanggaannya menggunakan bahasa Using.

Sama halnya Banyuwangi Ethno Carnival (BEC). Konsep semula memang BEC ini dibikin seperti Jember Fashion Carnaval, karena otaknya orang yang sama. Ini yang menurut saya salah besar. Dengan segala hormat, Jember tidak punya akar kebudayaan seperti Banyuwangi yang kaya. Makanya festival yang mereka bikin adalah mengekor Carnival de Rio (walau dengan modifikasi), sehingga temanya misalnya Musim Dingin. Apa yang ada di benak orang Jember ketika disodori Musim Dingin? Mungkin yang ada dipikiran mereka, Musim Bediding, saat ayam banyak yang mati. Tetapi tetap bisa muncul karena mereka tidak punya akar.

Meski akhirnya BEC, diberi sentuhan lokal, misalnya tema Kebo-keboan, atau Seblang, warna JFCnya masih terasa. Jenis festival-festivalan seperti ini, pada saat ditiru di daerah lain, misalnya di Solo, Semarang, Pekalongan, Situbondo, Buleleng Bali, jadi kehilangan keunikannya. Pada saat anda disodori foto dari festival Buleleng dengan Situbondo, anda tidak akan tahu bedanya. Setali tiga uang dengan BEC.

Orang-orang Banyuwangi perlu disadarkan, betapa mereka mempunyai kebudayaan yang sangat kaya, yang sangat bisa ditingkatkan kelasnya ke nasional bahkan internasional. BEC akan dijadikan kalender pariwisata nasional, karena menterinya kebetulan dari Banyuwangi.

Yang sangat disayangkan, mengapa pilihannya ke BEC, bukan Festival Kuwung yang lebih tradisional, yang punya ciri kebanyuwangian yang kental. JFC, BEC atau carnaval-carnival lainnya akan sangat gampang diamati, ditiru, dan dimodifikasi (ATM) oleh daerah lain, dan akan kehilangan identitasnya karena semuanya seragam. Kenapa bukan Kuwung? Entahlah itu memang sebuah pilihan. Sekali lagi, yang saya lihat kita take for granted dan tidak sadar apa yang kita punya karena hal tersebut belum hilang dalam genggaman kita. Apakah itu kesenian tradisionalnya, apakah itu bahasa Using, apakah itu banyaknya ikan segar di pasar.

 

Saya lebih memilih Festival musik keplakan, yang bisa mengundang pemusik dari berbagai daerah juga, daripada jazz. Atau Festival Tabuhan Caruk, yang sangat atraktif, dan sebentar lagi mungkin tinggal kenangan, karena minimnya tanggapan.

The Imminent death of Banyuwangi’s Using Language

“Tiada bahasa, bangsa pun hilang (Without a language, a nation is lost), so goes the catchphrase of national hero Muhammad Yamin.

   As we commemorate the Youth Pledge of 1928, when our founding fathers declared Indonesian the unifying language, the future of the almost one million Using language speaking people of Banyuwangi in the eastern tip of Java is at stake.

   Banyuwangi in East Java is known for its unique culture which seems to have been uprooted from else where compared to the neighboring regencies.

  The traditional music, the rituals, and the language are totally separated from the rest of other Java’s regencies.

   Its literature mostly spoken form of poem, featured widely in rituals such as (trance dance) Seblang or erotic Gandrung dance, is uttered in Using language. And even charmed spells, locally known as ‘santet’ which Banyuwangi is also famous for, is done in Using language.

   Thanks to the die-hard supporters among others the late Hasan Ali, the local Using language has been officially learnt in the classrooms since 2007. Ali, the father of popular singer-cum-senator Emilia Contessa, also wrote a local 24,000-entry Using-Indonesian dictionary and also a book of Using grammar.

    Using language which was initially considered as a dialect of Javanese language, has been identified as a language of its own since 1987. Udayana University lecturer, Suparman Herusantosa, in that year wrote a thesis entitled “Using Language in Banyuwangi Regency”, for his doctoral degree from University of Indonesia in Jakarta.    

   Herusantosa said that Javanese and Using language genealogically share the same root. After studying words of Using language and Javanese, Herusantosa found that the two languages come from the same root but had developed on its own separate courses.

   But the dark time lingers over the fate of Using language. Gubernatorial Decree No. 19/ 2014 issued in April this year, states that the government recognizes only two local languages in East Java. Javanese, spoken in middle and western part of East Java and Madurese, a language spoken in the island Madura and in the regencies of Jember, Bondowoso, Situbondo and along northern coastal areas of the province.

  The two local languages will be the only ones to serve as mandatory local languages taught in schools.

   The decree defies an earlier recommendation from a Congress of Javanese Language in October 1996 which states that in principle Using language may be taught in schools as a local language.

   The recommendation was signed by Drs. Atlan, the then head of provincial education and culture agency of East Java.

   The Regional Legislative Council issued similar recommendation which promoted Usling language as part of the curriculum. Even the ministry of Education and Culture in Jakarta has permitted the teaching of the local language in schools.

   Using language is the soul of the Using people who considered themselves separated from their Javanese cousins.  Geographically Banyuwangi is separated from other Javanese regencies, with Baluran forest in the north, Ijen mountains in the west and Kumitir forest in the south and Bali Strait in the east.

   Blambangan, an ancient kingdom in the area now called Banyuwangi, was known for its fierce resistance to both the Dutch and Mataram kingdom of Central Java. The Dutch colonial rulers brought in thousands of people from Java and Madura to fight against  Banyuwangi people.

   The refusal to cooperate with the Dutch has created once a derogatory term ‘Using’ which means ‘No.’ From then on, the Dutch labels the locals as “Usingers”.

   The geographical situation has created isolation. Unlike Javanese language which has structural functions to address to different people of different social ranks, Banyuwangi’s Using language remain egalitarian without any “polite form.”  

   In its cultural perfomances, Banyuwangi’s culture does not draw a line to separate its art forms, unlike Javanese culture which differentiates between the refined art of the palace and the art of common people. Banyuwangi gamelan (traditional musical instrument) runs very fast compared to the slow style of Java’s gamelan.

   The most recent gubernatiorial decree has sparked an outcry from several prominent figures in Banyuwangi. One of them is Hasnan Singodimayan who says the days of Using language are numbered.

   “Once it is ousted from schools, the people of Using will soon be wiped out. The culture will not survive without its language,” Singodimayan who is also a leading novelist and guardian of Banyuwangi’s culture.

   Without any help from the local government, the language will soon be neglected and forgotten. “The decree will speed up the process.”

   The death of Gandrung, and other rituals  such as the Seblang trance danceand Kebo-Keboan is inevitable, simply because they use Using language.

The Jakarta Post 1 Nov 2014

Ilustrasi ring buku Kembang Ronce Cerita Cendhek Basa Using 2014

Ilustrasi ring buku Kembang Ronce, Cerita Cendhek Basa Using 2014,

digarap seru apike ambi kang Taufik Shaleh alias Majun bin Bahlul

Mahar (Paling Apik Nomer 1, Umum), Ratna Laros 

Keseret Jaran Goyang (Paling Apik Nomer 2, Umum), Moh. Syaiful

 

Getun (Paling Apik Nomer 3, Umum), Nur Holipah

 

 

 

 

Gandrung Warung Kopat (Paling Apik Nomer 1, SLTP), Nilam Sari

                      

                                                      
                                    Cemeng Manggis (Paling Apik Nomer 2 SLTP), Nur Aini


                                                                                                                                                                          

                                                              

Petang Sapi ambi Macan (Paling Apik Nomer 3, SLTP): Moch Nashir Idham Khalid

Sinau Nulis Cerita Cendek (2)

Sinau Nulis Cerita Cendhek Basa Using (2)

Hang disinauni: Sing Bisa Lali

Salah sijine naskah hang dikirim dienggo Lomba Nulis Cerita Cendhek Basa Using 2014

 

Ati-ati ambi logika basa:

(Naskah asli) Unine manuk-manuk mulai ngoceh ring ndhuwuran pas serngenge arep njumbul. Hing kerasa iki wis subuh. Uwong-uwong padha tangi kabeh, arep melaku nang masjid. Isun magih enak ayem ring peturon ambi ngucek-ngucek mata. Sak marine adzan, isun buru adus. Awak gemigil sing ketulungan ngerasakaken banyu hang adhem kaya es. Taping masiya gedigu, bisa nggawe seger nang awak. Marine sembahyang, isun langsung mapan maning ring peturon. Mula wis, kadhung hawa adhem wayah subuh iku, enake turu. Paran maning kadhung wis nyandhing selimut. Arep tandang gawe aras-arasen, mata rasane abot arep melek.

1.     Unine manuk-manuk mulai ngoceh ring ndhuwuran pas serngenge arep njumbul.

               Pitakonan: Hang ngoceh iku manuk tah unine?

              Enake bisa: Unine manuk-manuk seru ramene....

Utawa: Manuk-manuk mulai ngoceh...

              Utawa: Manuk ngoceh unine seru ramene...

2.     Ring ndhuwuran, ndhuwuran paran? Mestine uwit-uwitan ya? Utawa ning ndhuwur umah?

3.     Sing ketulungan: nong kamus hing ana ucap: ketulungan. Mula kudu ati-ati, ambi ujar basa liyan.

(Naskah edhit) Unine manuk-manuk ngoceh ring uwit-uwitan ndhuwur pas serngenge arep njumbul seru ramene. Hing kerasa iki wis subuh. Uwong-uwong padha tangi kabeh, arep melaku nang masjid. Isun magih enak ayem ring peturon ambi ngucek-ngucek mata. Sak marine adzan, isun buru adus. Awak gemigil  ngerasakaken banyu hang adhem kaya es, masiya gedigu, bisa nggawe seger nang awak. Marine sembahyang, isun langsung mapan maning ring peturon. Mula wis, kadhung hawa adhem wayah subuh iku, enake mung dienggo turu. Paran maning kadhung wis nyandhing selimut. Arep tandang gawe aras-arasen, mata rasane abot arep melek.

Ati-ati pisan ambi ucap-ucap basa liyan utawa ucap kang wis ana padhanane ring Basa Using:

1.       Mic wis ngadheg jejeg, terus hun pites tombole. Mic ring Basa Using ditulis mik. Tombol hang dimaksud kenop. Kadhung tombol iku nang Basa Using aran nangka enom.

2.        Komputer wis murup. Hing ana ujar murup nong Basa Using (iki Basa Jawa). Hang ana urip.

3.       Tangan ambi utek-utek komputer. Utek=otak. Nawi hang dikarepaken, nguthek-uthek. Ring Basa Using, aksara hang dienggo yaiku:

Vokal: a, e, i, o, u

Konsonan: b, c, d, dh, g, h, j, k, l, m, n, ng, ny, p, r, s, t, th, w, y

(Buku Lancar Basa Using kanggo kelas 4)

Dadi utek beda ambi uthek. 

4.       Ngengkel (iki Basa Jawa): hang ana mempeng.

5.       Bumbu, hang apikan lan kerasa Usinge, ragi.

6.       Ngelamun: mata walangen

7.       Mas Yoga: Mestine Kang Yoga. Taping mula ana lare-lare Using hang nyeluk nyang uwong Jawa, Mas. Kudune dijelasaken Mas Yoga iku sapa, apuwa diceluk Mas dudu Kang.

8.       Makene diweruhi uwong akeh. Lebih enak nganggo ujar moncer.

9.       Sebelah/samping: (iki Basa Jawa lan Basa Indonesia). Hang ana sandhing.