There
are many stories that create behind the place, thing, or person. That stories
live in society and the story is one of the history that people tale because
this story have a sense, folklore for example, folklore is come from the word
folk, means the tradition of art, culture, etc. folklore is the tradition and
stories of the country or community (Oxford Advanced Learner’s Dictionary 7th
edition page 576). Indonesia has many cultures and the part of culture has one
or more than one story that alive behind the culture and tradition in Javanese
for example, in Java people is common to give the name for some place or
street, building, etc. From one of the story or event that occur by a moment.
In Java, especially in Yogyakarta, GunungKidul, there is an important story that
people tale by orally and it became one of important thing to know because this
story build some regency that is the story of Wonosari, Gunungkidul with the
tittle ‘Babad Alas Nangka Doyong’ and
the another story to support that story is about village call ‘Piyaman’. Why the two stories are important and
support each other, because of the prominent figure that live in ‘piyaman’ and
give big contribution to build GunungKidul. The two stories have connection.
And the two stories always people tale, and those story has film with the
tittle Babad Alas Nangka Doyong like
as the true tittle of the story that people build (by the historian and
cultural observer).
Babad Alas Nangka Doyong
Babad Alas Nangka Doyong
is the story about Wonosari, Gunungkidul, Yogyakarta that is famous. Babad Alas Nangka Doyong from the word
babat alas, that means clear the woods to make a new place that this new place
will become regency. The story began from the Mataram kingdom (kerajaan
Mataram). When Mataram Karta Sura was broken by VOC with the agreement of
Giyanti that divide into three kingdoms or places, they are Surakarta, the
place for Raden Mas Gusti Pangeran KEPH Harya (Gunung Gambar, Samber Nyawa),
and then second Yogyakarta for R. Pangeran Harya Mangku Bumi (HB I) that became
Sultan in Mataram, and then third Pangeran Puger for Kerajaan Mangu
Negaran. GunungKidul at that time as the
place of lam from Mataram. Become Wonosari,GungKidul now because Sultan Hamengkubuwana
I, R. Pngeran Mangku Bumi occupy Ambar Ketawang (Gampeng, Sleman now) pin faith
to Adipati Wiranegara to invite
competent authorities of Kingdom Yogakarta, that is Mataram to talk about
delegation in Gunung Sewu (the name before GununKidul) and to build a new place
as the part of Yogyakarta called Babad Alas in the Pendapa Keraton (kingdom of
Yogyakarta). At that time, Adipati Wiranegara invite three persons from
different village, they are R. Panji Hardjo Dipura from Kepanjen, Semanu, and
then R. Rangga Puspawilaga from Kranggan, Seneng, Siraman, and the last one is
Demang Wanapawira from Ndeso (now called Piyaman). The aim from invitation is
to make a ‘sayembara’ (prize contest) about the ‘Babat Alas’. on the meeting
there is a problem because there is nothing to find so Tumenggung Wiranegara
that have a position at Kadipaten Sumingkar (now become Village Sumingkar,
Gedhangsari, Sambi Pitu) in the meeting (musyawarah) Demang Wanapawira
designated to do Babad Alas to move Kadipaten sumingkar to eastwards if Woods
of ‘Nangka Doyong’ have done. After the
meeting Wanapawira come home to Ndeso and has a meeting with the family,
especialy talk with Nyi Niti Prawira or Mbok Nitisari, in the meeting Nyi
Nitisari give a suggestion to Wanapawira to do some meditation (tapa) under the
tree of Nangka Doyong for 40 days and 40 nights to help the process of Babat
Alas. At the last day and last night of meditation Wanapawira meet Nyi Gadhung
Mlathi, the invisible being that has the place of Alas Nangka Doyong. In the
last meditation, when Wanapawira meet Nyi Gadhung Mlathi there is agreement
reached after long process. There is a
requisite that must Wanapawira do, to complete the meditation and has the way
to Babat Alas, the requisite is about the relationship, means Wanapawira become
husband of Nyi Gadhung Mlathi, but this
requisite make Wanapawira confused because it is big deal and impossible thing,
because of Wanapawira is perfect person and he is a human but Nyi Gadhung
Mlathi is an invisible being. Then Nyi Gadhung Mlathi said to Wanapawira “ kang
mas Pawira kepareng Gusti sampun paring dhawuh kita saged damel panguipan
bebrayan kados ingkang sinuwun panembahan senopati raja kapisan ing tahta
Mentaok (Kota Gedhe)” Nyi Gadhung Mlathi sait that if God will help and give a
permission about their relation. At the and Wanapawira has a deal with the
requisite because he think that it is a command from Pangeran Mangkubumi. At the process of Babad Alas Nyi Gadhung
Mlathi help Wanapawira.
After
‘pembabatan’ all of the functionary from kingdom Mataram that King by Sultan
Hamengkubuwana I look at the successful of Babad Alas and then the king of
Mataram amazed because before this ‘pembabatan’ this place is just a woods,
with many invisible being now become a new face, new nice place and ‘asri’
(beautiful) so here the King, Sultan named this place Wonosari that take from
Wono- wanapawira and –sari from Nitisari of the other version is about the
beautiful place asri, wono- means woods (alas) and –sari means asri or beauty.
Then named GunungKidul as kadipaten (now become regency of GunungKidul) because
the position of the place is the southland of Mataram, and then kadipaten
Sumingkar move to kutha Wonosari with the regency of GunungKidul. The ‘Babad
Alas Nangka Doyong’ is successful and to make this regency prosperous and to
develop this new place Adipati Wiranegara make a market (pasar anyar or pasar
Nangka Doyong take place in Seneng, Siraman.
Another
story of Wonosari that has related with ‘Babad Alas Nangka Doyong’
Piyaman
and the Hero (Demang Wanapawira)
Piyaman
is a village part of Wonosari, Piyaman is the village where Demang Wanapawira
the hero of wonosari, GunungKidul by the story and history of Wonosari,
GubungKidul that is ‘Babad Alas Nangka Doyong’. The story and history of
Piyaman come from the case of Demang Wanapawira with R. Rangga Puspawilaga. The
case came from R. Rangga Puspawilaga that angry with Wiranegara because chose
Wanapawira to do ‘ Babad Alas’ and he is ashamed with Wanapawira, because he
can do ‘Babad Alas’ although he is just common person, from the blood of people
who run away from Mataram, and just a little boy, not rich, just because he has
a mandate from Wiranegara. The another conflict between Rangga Puspawilaga and
Wanapawira is about love triangle that engage the daughter of Panji Harjadipura
name R. Rara Sudarmi from Kepanjen, Semanu. This love story begin in the market
‘pasar anyar’ or ‘pasar Nangka Doyong’ when Rara Sudarmi meet Wanapawira,
Wanapawira want to marry Rara Sudarmi and Rara sudarmi actually love
Wanapawira. But Rangga Puspawilaga does not like this thing, because Rangga
Puspawilaga also love Rara Sudarmi and want to marry her, so he ask to his
father Puspayunda propose marriage to Rara Sudarmi. Because of many gentlemen
want to marry Rara Sudarmi so, Harjadipura make some competition who men is win
he will become Rara Sudarmi’s husdand. This competition (sayembara) is about
archery (sayembara panah) at the tree of ‘Nangka Doyong’ this tree is a large
tree and the position is leaningin in the plaza (alun- alun Kepanjen Semanu) In
the competition Demang wanapawira win because Nyi Ghadung Mlathi help him to
win, and his wining make Rangga Puspawilaga more angry with Wanapawira.
Rangga
Puspawilaga want to kill Demang Wanapawira nd want to shatter Ndeso, where
Wanapawira live. At that time Rangga Puspaliwala bring his solder (prajurit)
from seneng, Siraman to give battle Wanapawira. To make wanapawira get angry
and have bad emotion, Rangga Puspawilaga burn new market (pasar anyar), Rangga
puspaliga think that ‘pasar anyar’ make ‘pasar seneng’ disappear. The other
side, Rara Sudarmi marry Demang Wanapawira and live in Ndeso (village before
named Piyaman). The battle between Kranggan, Seneng and Ndeso Piyaman when the
night comes or in the twilight (surup). At that time Wanapawira still in Kepanjen,
Semanu to keep Rara Sudarmi but his Harjadipura, his father in law refuse to
take care Rara Sudarmi because his daughter has married with him and she is the
wife that must be take care by her husband. Finally Wanapawira take Sudarmi
come home. Solder(prajurit) of Kranggan near ndeso and when the first time
Rangga Puspawilaga hit the ‘Bendhe’ or ‘ Kempul’ the instrument music of
Javanese as the sign the battle is begin, but no one has respond about this
sign and Rangga Puspawilaga ger very angry and he said that in this place lived
by people, this place will named Budegan. Budeg- means deaf, and then when he
walks away till come Ndeso, no one get the respond. So he really angry with
this because this place so empty, and that time the family of Wanapawira take
care Sudarmi and bring Sudarmi run away to the Cave Putri (Goa Putri) in
village Sidorejo. The battle is occur, the each of solder (prajurit) Kranggan
and Ndeso sparring till Rangga Puspawilaga dead. After that Rara Sudarmi came
back home in Ndeso, the way back home there is nothing happen, every people
said that this place is empty, nothing happen and calm, so peace. It is a
tactic of battle to keep the place from the anger of Rangga Puspawilaga, just
like a political game in the battle. This tactic is only to make Rangga
Puspawilaga angry, and when he get angry so he will loss his control and he
will loss a power, because he cannot focus, just there any anger and emotion,
it will be easy to make he defeated. Base on the agreed between Demang Wanapawira,
Panji Harjadipura, and Tumenggung Wiranegara to remember this successful of
tactic, so this place that place Wanapawira live named ‘Dadapan Piyaman’ . Piyaman means pi- from the word ‘sepi’ (empty or
quiet) and then –aman from the word aman( peaceful). So now this village called
Piyaman, in Piyaman there are many ‘petilasan’ or place to remember for each
moment that are there when Piyaman in disorder time. Including of Piyaman there
many village that become ‘petilasan’ fof the battle; Ngerboh, this place to
remember when Rangga Puspawilaga’s horse fall, ‘ruboh’ in Javanese word because
of Wanapawira stab with a spear, so this place called Ngerboh. When Rangga
Puspawilaga run to northern to chase Rara Sudarmi, on the way he run, Rangga
Puspawilaga take rest under the tree of Pakel, so the place named Pakeljaluk,
Demang Wanapawira does not give up, he stab Rangga Puspawilaga when Puspawilaga
chase Rara Sudarmi, at the end Rangga Puspawilaga fall and buried by rocks. So
the place called Nggrubyukan. In the way of run Rara Sudarmi’s hair bun
(sanggul or gelungan) fall on the ground, so this place call Gelung, but
Puspawilaga still chase Rara Sudarmi and then into Gari. After Rara Sudarmi is
disappeared, Puspawilaga back to Ndeso dadapan(Piyaman) to kill Wanapawira and
they meet in the woods ‘Alas Lurung gedhe’ that live millions of invisible
being, it is not like Puspawilaga planed, Wanapawira stab Puspawilaga with
spear until R. Rangga Puspawilaga loss
his power, and then Puspawilaga lean at the tree of Asem, so this tree also the
place around the tree called Ngasem raden as the place R. Rangga Puspawilaga
dead (petilasan) this tree fall at 1963. Before Puspawilaga dead, he has three
things to said: he apologize to Wanapawira because of his wickedness, and then
he want a peace between Ndesa Dadapan (Piyaman) ans seneng, siraman, nothing
animosity, just there peace, and then the last one is the solder (prajurit) of
Kranggan, seneng, who still alive become people of piyaman(Puspawilaga give his
‘prajurit’ to Kademangan Piyaman) but people that still live in earth of
Siraman, will become people of Siraman as the generation. After R. Rangga
Puspawilaga died the two villages Piyaman and Siraman live peace until now.
The
two stories, ‘Babad Alas Nangka Doyong’ and “Piyaman and the Hero (Demang
Wanapawira) transmitted orally, but this two stories have been filmed with the
same tittle, to make those story alive, always there an event ‘Babad Dalan’ in
wonosari for every year. It is become Babad Dalan to reflex about the story
Babad Alas Nangka Doyong. And in the Piyaman, in the month of ‘Sura’ (Javanese
calendar) there is a ritual ‘Dongo Dhateng Ki Demang Wanapawira. The two
stories have message, that everybody better peace, nothing conflict, life
togetherness and better doing positive thing to get better life, and then one
thing learn from R. Rangga Puspawilaga, if a person do some mistake so this
person must do apologize. This folklore tell many lesson that people got by
knowing the story, it is important to know about the history, as the person who
live from history, because without history, people will not change. Another
message from Demang Wanapawira that people must not be afraid to do better
thing, although they does not have good wealth. Just keep the honest and do
something true.
Informant
Name : R. Hardjono W.P
Age : 61 (13 August 1951
Address :Piyaman I, RT-4/RW-1, Wonosari,
GunungKidul, Yogyakarta
Occupation : Budayawan (Cultural Observer), farmer
Reference
http://www.wonosari.com/t2889p15-note-asal-usul-wonosari-pada-babad-alas- nangka-dhoyong (27 November 2011, 21:45 pm)
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