Introduction The Sundanese are the second-largest ethnic group in Indonesia. There is a complex history behind their rich cultural traditions. This history can be traced back to the fifth century AD and the Tarumanagara dynasty, which established trade links extending as far as China.
Contoh naskah drama bahasa sunda untuk 6 orang ini termasuk dalam kategori drama sunda lucu atau bodor/bobodoran. Mengapa demikian? Karena, dilihat dari alur cerita yang dimainkan, drama ini menggunakan pantun sisindiran yang sangat menghibur dan lucu.
A succession of Sundanese kingdoms was followed by 350 years of Dutch colonization. During this time Sundanese lands became an important source of spices, coffee, quinine, rubber, and tea for export. In the twentieth century, the Sundanese joined in the struggle for an independent, united Indonesian nation, which was established on August 17, 1945. Even after independence, however, some Sundanese worked to establish a separate, autonomous (self-ruled) territory. These efforts were suppressed by Indonesia’s first president, Sukarno (1901–70). By the late-1950s, “Sunda-land” had been fully integrated into Indonesia. Called West Java, it is one of the nation’s richest provinces.
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Location The Sundanese number more than thirty million people. The vast majority live on the island of Java. Java is a small island, but it is the administrative and economic center of the Indonesian archipelago (chain of islands). The larger Javanese ethnic group forms the majority in Java’s central and eastern provinces. The Sundanese constitute a majority in West Java.
West Java spreads over an area of 16,670 square miles (43,177 square kilometers), about half the size of greater metropolitan Los Angeles, California. The northern coast is flat, and the southern coast is hilly. The central area is mountainous and is marked by some spectacular volcanoes. Language Like other Indonesians, most Sundanese are bilingual. They speak both their native tongue, Sundanese, and the Indonesian national language.
Generally, Sundanese is the language of choice among family members and friends, while in the public sphere, Indonesian is used. Both languages are part of the Austronesian language family. Sundanese is extremely diverse, with various regional dialects. However, all are divided into different levels of formality depending on the social status of the person being addressed. Thus, the words one uses when talking to one’s father differ from those used when talking to a friend or to one’s younger sister.
Most people use only two levels, or sometimes three. However, some older people make use of four. Sundanese naming practices are extremely varied. Some people have only a single name, while others have a first name and a last name.
Women do not legally change their names after marriage but are frequently called “Mrs. name of husband.” Folklore Myths and heroic stories are an extremely important part of Sundanese culture.
Such stories are told through films, puppet shows, oral poetry, novels, and even comic books. Some are regional in character. They explain the history of a local kingdom, or the mythical origin of a lake or mountain.
Others, like the Ramayana, are Hindu in origin. One myth the Sundanese think of as distinctly their own is the legend of Nyi Loro Kidul, the Queen of the South Seas. As the story goes, in the fourteenth century there was a princess in the Pajajaran kingdom whose thirst for power was so great that her father placed a curse on her. The curse gave her more power than he himself had, but allowed her to wield it only over the South Seas. The princess was then reincarnated as the exquisitely beautiful Nyi Loro Kidul. Said to live off West Java’s south coast to this day, she is more powerful than all the spirits. She is said to have received nighttime visits from Javanese kings and Muslim saints in her palace beneath the waves.
Men who swim or fish off the south coast are warned not to wear green, for those who do are often spirited away by Nyi Loro Kidul and never return. Religion The overwhelming majority of Sundanese are orthodox Muslim, although some are Catholic or Protestant.
Many Muslims pray five times a day, travel to Mecca at some point in their life, and fast during the holy month of Ramadan. In towns and cities, there is a mosque in every neighborhood. Each day the calls to prayer are broadcast over loudspeakers for everyone to hear. There are still many non-Islamic elements in Sundanese ceremonies and rituals, particularly those surrounding the growing of rice. They probably come from the Hindu religion that preceded the spread of Islam, or from pre-Hindu Sundanese culture.
Major Holiday The Sundanese have no special holidays of their own. They follow the calendar of Indonesian national holidays. It includes both secular holidays and those of the nation’s official religions. Rites of Passage When a Sundanese child is born, a paraji (midwife) is usually present to provide advice.
The paraji also prays to help the mother and the newborn get through the ordeal safely. Once the baby is born, its umbilical cord is cut with a special instrument called a hanis. The placenta is buried beneath a window at the rear of the house. A ritual party is held, attended by family and neighbors.
At the age of seven or eight years, boys undergo a circumcision ritual to usher them into adulthood. Before the circumcision takes place, the boy is bathed and dressed in a sarung (a skirtlike garment).
The entire ceremony takes place at the boy’s home. Frequently it is accompanied by a party. Marriage is the most elaborate Sundanese rite of passage. Formally, it involves nine stages, from the initial visit between both sets of parents to the sharing of food and gifts on the day of the wedding. The groom’s family brings gifts and money to the family of the bride.
A few days before the wedding, the groom is “given” to the bride, along with clothing, jewelry, and money. On the day of the wedding, the groom is picked up at his home and taken to the bride’s house, where he presents her with an agreed-upon amount of gold. The parents of the couple ceremonially feed them the last bites they will receive from their parents’ hands. One week after the wedding, a gathering is held at the groom’s house for his family and friends to meet the bride. After a death, friends and relatives immediately gather at the house of the deceased. They bring gifts of money and rice for the family.
Flowers are soaked in water, which is used for washing the body of the deceased. A religious leader (kiai) reads a prayer over the body before it is carried in a procession to the cemetery. The death is later marked by ritual gatherings on the third, seventh, fortieth, one-hundredth, and one-thousandth days after the person has passed away. Relationships The Sundanese place great value on showing people respect by following an unwritten code of behavior. Formal greetings are made by bowing the head and upper body. The hands are held together in front of the chest with fingers outstretched, and the fingertips touch the tips of the other person’s fingers. In business settings, handshaking is acceptable.
It is done with the right hand. When one lets go, the heart should be touched briefly with the same hand.
Social visits are governed by rules of etiquette for both guests and host. When the visitor is ready to go, she or he should always announce the intention to leave. The host will reply that the visitor is leaving too soon and has not even eaten yet (even if the visitor has been there for hours and the host had hoped to be doing something else). A man must treat the woman he asks on a date with respect.
This means he must pick her up at home, make small talk with her family, and pay for any food and entertainment. It would be considered humiliating for a woman to openly take the initiative in dating. However, Sundanese women have all sorts of tricks that allow them to do so while appearing to remain passive. Living Conditions Living conditions in West Java are extremely diverse.
Some people live in luxurious tropical mansions, while others live in squatter settlements with no running water or electricity. Most people live somewhere between these two extremes. The growth of consumerism is apparent at all levels of society. The greatest objects of consumerism are cars, televisions, jewelry, and clothing. Family Life Kinship among the Sundanese is bilateral, meaning that descent lines are traced through both the mother and the father. In principle, all the descendants of a seventh-generation ancestor are members of one extended family.
The smallest kin group is the nuclear family of parents and their children. Members of a nuclear family usually live in their own house. However, it is not uncommon for relatives of either the husband or the wife to stay with them for a time. Although marriages are sometimes arranged by parents in the traditional nine-step ritual, urbanization has made such matches increasingly rare. Couples often meet at school or in the workplace rather than at family or neighborhood gatherings. The parents of a woman often try to prevent her from seeing someone they do not approve of, in the hope that she will find someone more to their liking. The preferred marriage partner should come from the same neighborhood and be a descendant of a common ancestor.
Such a marriage is called perkawinan gulangkep. Sundanese society draws a clear line between male and female gender roles. In rural areas, women participate in subsistence agriculture and are thus quite powerful. But in cities, women are economically dependent on their husbands. To combat this dependence, many have taken on careers or part-time jobs to help earn additional cash. Clothing Traditional Sundanese clothing for women consists of a kebaya and a sarung (a skirt-like garment). The kebaya is a long-sleeved, fitted lace blouse that is worn over another layer of clothing.
The sarung is a length of cloth that is wrapped around the waist and hangs down to the ankles. Men also wear a sarung, but instead of a kebaya, they wear a long-sleeved batik shirt or a fitted, embroidered jacket. Increasingly, such traditional clothing is worn only on formal occasions such as weddings. Everyday dress follows either Western or Islamic styles. Food The Sundanese like to say, “If you have not eaten rice, then you have not eaten.” Rice is prepared in hundreds of different ways. However, it is simple boiled rice that serves as the centerpiece of all meals.
Side dishes of vegetables, fish, or meat are added to provide variety. These side dishes are spiced with any combination of garlic, galingale (a plant of the ginger family), turmeric, coriander, ginger, and lemon grass. Usually the food itself is not too spicy, but it is served with a very hot sauce made by grinding chili peppers and garlic together.
On the coast, saltwater fish are common; in the mountains, fish tend to be either pond-raised carp or goldfish. The Sundanese, being Muslim, do not eat pork. They eat the meat of goats, sheep, water buffalo, and cows.
Preferred fowl include chickens, ducks, geese, and pigeons. A well-known Sundanese dish is lalapan, which consists only of raw vegetables, such as papaya leaves, cucumber, eggplant, and bitter melon. It is said to be the only Indonesian dish that features raw vegetables.
Thus it often gives rise to jokes comparing Sundanese people to goats. Education The Sundanese follow Indonesia’s national education system. Six years of compulsory primary school may be followed by three years of middle school, three years of high school, four years of college, and then studies toward a graduate degree.
West Java has been a center of education since colonial times. Education is valued very highly among the Sundanese. Parents will sacrifice a great deal to pay for their children’s education. This is reflected in the fact that West Java has higher literacy rates than other areas of Indonesia. Cultural Heritage The Sundanese have an extremely rich cultural heritage. Many of Indonesia’s most famous pop stars are Sundanese.
Local music is sometimes set to the beat of “house music.” One of the more traditional varieties is called degung. It is performed by a simplified gamelan orchestra blending soft-sounding percussion instruments with the melancholy sounds of a flute. Another type of orchestra is made up of an instrument called angklung (consisting of suspended bamboo tubes in different lengths that make a musical sound when shaken). One of the oldest forms of Sundanese literature still in existence is the pantun cerita. It is a kind of traditional poetry, in which each verse consists of two couplets. It tells of Sundanese heroes from ancient times. More modern forms of literature, such as the novel, have also emerged among the Sundanese.
Sundanese novels are strictly popular, rather than “high brow.” Employment Unemployment is not as great a problem as is underemployment in West Java. Most people have some way of generating income, but they still have a hard time making ends meet. Even the new generation of college-educated youth is having a hard time finding work.
When a job does open up, it is often for very low pay at one of the new factories that produce sneakers, televisions, clothing, or furniture. Such positions are usually filled by young women and uneducated men. Many jobs are filled by migrants from Central Java who are more willing to work long hours without vacations than are the family-oriented Sundanese. Sports The most popular sports in West Java are soccer, volleyball, badminton, and a martial art called pencat silat.
Most neighborhoods have a small field in which children play volleyball and soccer. Badminton is played in neighborhood front yards or in courts at a community center. Soccer pulls in large crowds of local supporters. Pencat silat is a martial art that blurs the line between dance and self-defense. It is usually taught to groups of children at Islamic boarding schools (pesantren). Recreation The central form of entertainment in West Java is called sore, or “evening.” People go out to movies, take strolls, eat in open-air cafes, and watch public performances.
It is a way to “see and be seen.” People get a chance to put on their best clothes and show off their cars. Cinemas in West Java show a mixture of Indonesian and foreign movies.
Movie theaters in the city are air-conditioned and have plush seats. Poorer rural areas sometimes have open-air cinemas, which are like driveins without the cars. For those who prefer live performances, there is music and theater. One performance that always draws a crowd is sinten, in which magicians exhibit their powers. One can see, for example, people turned into birds, eggs cooked on someone’s head, and people who are not hurt by the stab of a sword.
Another is wayang golek, a type of puppet show, accompanied by singing and gamelan music. At home, there is always television. Broadcasts include a peculiar blend of Indian movies, Latin American soap operas, American dramas, and Indonesian shows of all types. Television is sometimes considered a background entertainment like radio, with people going about their business while watching.
It provides entertainment while people do their chores, and the soap operas provide a popular topic for discussion. Crafts and Hobbies Like the neighboring Javanese, the Sundanese are known for the art of batik. This is a technique that uses beeswax to create patterns on textiles.
Originally, batik was made by painting the wax on by hand and then bathing the whole cloth in a dye. Using this process it could take up to six months to complete one sarong. Beginning in the mid-nineteenth century, however, an industrial technique of stamping the cloth with wax was developed.
This allowed for mass production, and today batik can be found in American and European stores. Social Problems West Java has the usual problems of a society with a large gap between the rich and the poor.
As in other urban environments, there is a certain amount of crime. The Indonesian government is known internationally for its high level of corruption and its infringements on human and civil rights. It is common for criminals who have money and influence to go free, while petty thieves are given sentences of six months or more for a first offense. While alcoholism is not a serious problem, drug use in all segments of the population appears to be on the rise.
Bibliography Cribb, R. Historical Dictionary of Indonesia.
Metuchen, N.J.: Scarecrow Press, 1992. Chicago: Children’s Press,1993. Palmier, Leslie, ed. Understanding Indonesia. Brookfield, Vt.: Gower, 1985. WEBSITES Indonesian Embassy in Canada.
Online Available, 1998. Interknowledge Corp. Online Available, 1998. World Travel Guide. Online Available, 1998.
Jasa-jasa Raden Dewi sartika terhadap bangsanya telah diakui secara resmi. Dia telah diangkat sebagai salah seorang pahlawan nasional.
Dia dianggap sebagai pelopor pendidikan wanita. Ensiklopedi Umum menyebutnya sebagai “Raden Ajeng Kartini Jawa barat”. Namun penamaan itu tidak cocok karena bernada merendahkan. Meskipun sama-sama bercita-cita hendak memajukan kaum wanita bangsanya, namun Raden Ajeng Kartini dan Raden Dewi Sartika berangkat dari titik yang berlainan dan mempergunakan sarana yang berbeda pula. Dewi Sartika lahir pada tanggal 4 Desember 1884 sebagai salah seorang putri dari enam orang bersudara, empat di antaranya wanita.
Ayahnya adalah Raden Somanagara, seorang bangsawan Bandung, yang ketika itu mejadi Patih di Bandung. Ibunya bernama Raden Ayu Rajapermas, putri bupati Bandung R.A.
Wiranatakusumah IV 1846-1874). Pada tahun 1893 bupati Bandung R.A.Kusumadilaga (1873-1893) meninggal dunia sedangkan putra-putranya pada saat itu masih kecil-kecil. Raden Muharam yang berhak menggantikan ayahnya baru berusia 4 tahun. Raden Muharam ini kelak menjadi bupati Bandung dan Mentri Dalam Negri R.I. Pertama dengan nama R.A.A.Wiranatakusumah (1888-1965).
Karena dari keturunan bupati Bandung pada saat itu dipandang tidak ada yang cukup cakap untuk menduduki jabatan bupati, maka pemerintah Balanda mengangkat R.A.A.Martanagara (1845-1926) menjadi bupati Bandung. Beliau ini bukanlah keturunan bangsawan Bandung tetapi keturunan bangsawan Sumedang, sehingga menimbulkan suara-suara yang tidak puas. Raden Somanagara yang ketika itu menjadi patih Bandung adalah orang yang dianggap pantas untuk menjadi bupati Bandung. Dengan diangkatnya R.A.A.Martanagara sebagai bupati Bandung, maka secara tidak langsung Raden Somanagara dianggap tidak cakap untuk menduduki kedudukan bupati. Hal ini disangka telah menimbulkan rasa iri hati pada diri Raden Somanagara sehingga beliau dituduh telah mengadakan satu komplotan yang melakukan terror dengan jalan menaruh dinamit pada kereta yang akan dinaiki oleh empat orang pejabat penting yaitu Residen Priangan, Asisten residen Bandung, Kontrolir kota Bandung dan Bupati Bandung sendiri, beberapa hari setelah pelantikan R.A.A. Martanagara sebagai bupati Bandung. Pihak keluarga dan keturunannya menolak tuduhan keterlibatan Somagara dalam perbuatan itu.
Tetapi pengusutan yang dilakukan selama 4 bulan ternyata membuktikan bahwa Somanagara, begitu juga ayahnya, Raden Demang Suariadiraja beserta delapan orang lainnya bersalah, sehingga Somanagara diasingkan ke Ternate sedangkan ayahnya ke Potianak selama 20 tahun. Pada waktu itu Dewi Sartika baru berumur 9 tahun. Karena ayahnya mejadi orang buangan, maka sekolahnya tempat dia belajar, yaitu Sekolah Kelas Satu yang disediakan untuk anak-anak menak Bandung, memecatnya. Dan tidak ada sekolah lain yang mau menerimanya, sehingga pendidikanya tidak berlanjut. Kerena ibunya mengikuti ayahnya ke pembuangan Dewi Sartika dipelihara olek uwanya yang menjadi patih efdeeling Cicalengka. Dari istri patih Cicalengka itu Dewi Sartika belajar berbagai keterampilan wanita, yang pada waktu itu dianggap perlu dikuasai oleh seorang wanita menak Sunda.
Sementara itu dari istri Kontrolir efdeeling Cicalengka dia pun mendapatkan pula berbagai pelajaran. Kontrolir afdeeling Cicalengka pada waktu itu adalah Tuan P. Roo de la Faille, seorang yang dikenal sebagai seorang yang mempunyai minat yang besar dalam ilmu pengetahuan, terutama sejarah. Nyonya Tuan Kontrolir itu memberikan pelajaran seperti di sekolah umumnya kepada anak-anak patih dan anak-anak menak lainnya di Cicalengka. Dewi Sartika mengikuti pelajaran itu bersama-sama dengan saudara-saudara sepupunya.
Pada waktu itu pun Dewi Sartika sendiri telah memperlihatkan minatnya terhadap usaha mendidik kaum wanita. Pada kesempatan bermain dengan anak-anak para menak (yang kebanyakan tidak disekolahkan, karena pada umumnya orang-orangtua berpendapat bawha anak-anak perempuan tidaklah perlu mendapatkan pendidikan, karena toh ahirnya pergi ke dapur juga), Dewi Sartika sering menyelengarakan sekolah-sekolahan di mana dia bertidak sebagai gurunya,sedang kawan-kawannya sebagi muridnya.Dia pun sering menolong kawan-kawannya membacakan surat-surat yang mereka terima.
Tidak lama kemudian ibunya kembali dari pembuangan karena ayahnya maninggal di pembuangan. Maka Dewi Sartika pun kembali ke Bandung untuk tinggal bersama ibunya. Raden Ayu Rajapermas menghadapi kesukaran yang berat karena semua kekayaannya disita oleh pemerintah Belanda. Selama itu dia menggantungkan hidupnya kepada suaminya.
Maka ketika suaminya meninggal tanpa memberinya pensiun atau pun warisan yang berharga, hidupnya menjadi sulit. Untuk mencari nafkah sendiri dia tidak mempunyai keterampilan apa pun. Agaknya kesulitan-kesulitan hidup itu telah menyebabkan dia merana dan meninggal tidak lama kemudian. Dengan demikina Dewi Sartika pun ikut mengalami kesulitan hidup yang dialami oleh ibunya yang tidak mempunyai keterampilan dan semata-mata menggantungkan hidupnya kepada suaminya. Kenyataan bahwa banyak kawan-kawannya wanita putra menak di Cicalengkan yang meminta tolong kepadanya untuk membacakan surat-surat mereka telah menjadikan bahan renungannya.
Bagaimana kalau orang yang mengirimkan surat itu mau menipu mereka, atau orang yang membacakan surat itu mendustai mereka? Semuanya itu menyebabkan Dewi Sartika sampai pada kesadaran tentang pentingnya kaum wanita mendapatkan pendidikan, agar bias hidup mandiri dan tidak usah semata-mata tergantung kepada suami mereka. Hidup sebagai istri pun perlulah mempunyai keterampilan mengatur rumah tangga yang patut. Bakat dan minatnya sendiri sebagai guru yang sudah nampak ketika dia bermain sekolah-sekolahan di Cicalengka dulu, telah mendorongnya untuk mendirikan sekolah khusus untuk perempuan. Namum cita-cita seperti itu dalam masyarakat Suna pada masa itu tidaklah mendapatkan dukungan.
Bahkan ejekan dan cibiran jualah yang diterimanya. Tetapi Dewi Sartika tidak berputus asa. Dia tidak bosan-bosannya “manawarkan” cita-citanya itu, diantaranya kepada Bupati Bandung R.A.A. Bupati Martanagara menaruh simpati kepada cita-cita Dewi Sartika (mungkin juga didorong oleh simpatinya karena gadis itu anak Somanagara yang meninggal di pembuangan karena terlibat dalam usaha pembunuhan atas dirinya), sehingga hal itu dibicarakannya dengan Tuan Den Hamer, Inspektur Kantor Pengajaran, yang juga bersedia membantunya.
Maka pada tahun 1904, ketika Dewi Sartika berusia 20 tahun, dibukalah Sekolah Istri yang terdiri dari dua kelas yaitu kelas satu dan kelas dua. Muridnya ada 20 orang dan guranya 3 orang yaitu Dewi Sartika sendir, Purma dan Uwit. Mulanya sekolah itu mengambil tempat di Pendapa Kabupaten Bandung (tentu atas bantuan R.A.A.
Martanagara), tetapi pada tahun berikutnya ruang Pendapa itu tidak mencukupi lagi, karena jumlah murid bertambah. Maka atas bantuan berbagai pihak, sekolah itu dipindah ke Jalan Ciguriang dan menempati bangunan yang lebih luas. Murid makin bertambah guru pun harus ditambah. Empat tahun kemudian (1909) bangunan sekolah itu diperluas lagi untuk menampung jumlah murid yang kian bertambah. Sekarang sekolah itu menghadap ke Jalan Kebun Cau- yang kemudian diubah namanya menjadi Jalan Kautamaan Istri. Nama sekolah itu pun diubah menjadi Sakola Kautamaan Istri pada tahun 1910, tetapi nama itu tidak menjadi namanya yang terakhir, karena pada tahun 1929 nama sekolah itu diganti pula menjadi “Sakola Raden Dewi” yaitu untuk menghargai pendirinya. Pada mulanya banyaklah kecaman dan sindiran terhadap usaha dewi Sartika itu yang dianggap menyalahi tardisi itu.Namun kemudian masyarakat pun merasakan manfa’at sekolah teresbut, sehingga selalu datang berbagai uluran tangan baik dari perorangan maupun dari pemerintah.
Dewi Sartika sendiri mendapat dorongan yang kuat dari suaminya, Raden Kanduruan Agah Suriawinata, seorang guru Sekolah Kelas Satu, Karangpamulang di Bandung. Pelajaran yang diberikan sama dengan pelajaran yang diberikan di Sekolah Kelas Dua yang ada pada waktu itu, namun dengan tambahan berbagai keterampilan wanita seperti memaska, menjahit, mencuci, membatik, menyulam, menyetrika,merenda dan lain-lain. Di samping itu diajarkan pula agama Islam, Bahasa Belanda dan Ilmu Kesehatan. Ilmu Kesehatan diberikan oleh Nyonya L. Van Arkel, seorang jururawat bangsa Belanda yang bekerja di Rumah Sakit Situsaeur. Karena dianggap berhasil, maka di berbagai kota dan Kabupaten di tanah Sunda seperti di Garut, Tasikmalaya dan Perwakarta, didirikan pula Sakola Kautamaan Istri, kalau bukan oleh bekas murid Dewi Sartika yang sudah lulus tentu oleh tokoh wanita setempat yang tertarik oleh contoh yang diberikan oleh Dewi Sartika. Salah seorang murid Dewi Sartika yang berasal dari Minangkabau, setelah lulus kemudian mendirikan sekolah semacan itu di Bukititmggi.
Pada tahun 1912 di seluruh Tanah Sunda ada 9 Sakola Kautaman Istri jumlah ini berarti 50% dari jumlah sekolah yang ada di seluruh Tanah Sunda pada waktu itu. Dari kalangan pemerintah Belanda pun perhatian terhadap sekolah itu cukup besar. Istri Gubernur Jendral van Liburg Stirum (1916-1921) dan kemudian juga istri Gubernur Jendral Tjarda van Serkenbergh ( Gubernur Jendral terakhir) menyempatkan diri untuk mengunjungi Sakola Kautamaan Istri di Bandung.
Perhatian mereka itu ternyata telah membuka jalan datangnya bantuan dan penghargaan dar pemerintah Belanda. Pada tahun 1922 Dewi Sartika mendapatkan tanda jasa Bintang Perak. Pada tahun 1929 ketka merayakan ulang tahun yang ke 25, sekolah itu mendapat hadiah gedung baru. Pada tahun 1940 Dewi Sartika memperoleh tanda jasa Bintang Emas.
Di kelas-kelas rendah (kelas 1 sampai kelas 3) dipakai bahasa pengantar Bahasa Sunda, tetapi di kelas-kelsa selanjutnya dipakai Bahasa Indonesia (atau disebut Bahasa Melayu pada waktu itu). Pemakaian Bahasa Indonesia sebagai bahasa pengantar sangat menarik hati, karena pada masa itu umumnya sekolah sekolah setingkat itu di Tanah Sunda mempergunakan Bahasa Sunda dan Bahasa Belanda sebagai bahasa pengantarnya.
Barangkali karena itu pulalah maka murid-murid Sakola Kautamaan Istri tidak terbatas kepada gadis-gadis Sunda saja. Salah satu cara Dewi Sartika menarik perhatian dan kepercayaan masyarakat terhadap sekolahnya ialah dengan jalan mengadakan perayaan akhir tahur ajaran yang biasanya jatuh pada bulan Rewah (Sya’ban) sebelum libura puasa. Dalam kesempatan itu diadakan perpishan dengan murid-murid yang telah lulus dan medapat ijazah. Selain dari orang tua para murid diundang juga pera pejabat pemerintah dan para tokoh masyarakat dan wakil organisasi-organisasi wanita.Para murid menyelenggarakan berbagai acara seperti pertunjukan kesenian, memberikan hidangan makanan, membuat pameran hasil karya mereka selama balajar di Sekolah itu. Dengan demikian minat orang tua yang ingin mamasukkan anak gadisnya ke Sakola Kkautamaan Istri makin meningkat. Pada tahun 1939 Dewi Sartika mengalami kesedihan yang amat sangat karena suaminya yang selama ini mendampinginya dan mandorongnya selama 33 tahun meninggal dunia. Pada waktu itu Dewi Sartika sudah manjadi tokoh yang disegani dan mampu berdiri sendiri untuk mengasuh anaknya.
Selain menjadi guru dan pemimpin sekolah Dewi Sartika juga sering menulis terutama untuk menyebarluaskan cita-citanya dan pengalamannya. Dia menjadi salah seorang dari 9 wanita Indonesia yang menulis gagasannya bagi sebuah panitia pemerintah (Hindia Belanda) yang menyelidiki sebab-sebab kemunduran kemakmuran penduduk di Jawa khususnya dalam hubungannya dengan usaha meningkatkan martabat kaum wanita. Karangan-karangannya ditulis dalam bahasa Belanda. Salah satu judul tulisannya adalah De Indlandsche Vrouw (Perempuan Bumiputra). Di dalamnya dia mengemukakan bahwa tujuan pendidikan adalah agar anak-anak didik memperoleh kekuatan budi dan kesehatan jasmani yang dalam bahasa Sunda disebut cageur bageur.
Selanjut dia mengemukakan bahwa selain budi pekerti wanita perlu juga mendapatkan pendidikan kejuruan terutama dalam bidang bidang kewanitaan. Dia menuntut agar gaji laki-laki dan perempuan disamakan. Dia menyebutkan bahwa permaduan (polygamy) perkawinan anak-anak sebagai penyakit masyarakat yang harus diberantas. Ketika tiba Perang Dunia II dan tentara jepang mendudki Indonesia, Sakola Raden Dewi yang dipimpin oleh Dewi Sartika ditutup dan dibubarkan. Ketika Bandung dijadikan lautan api karena didudki kembali oleh tentara Belanda yang hendak menjajah lagi Indonesia (1946), Dewi Sartika bersama anak-anaknya ke kampung Bentang di daerah Ciamis. Dalam perjalan ke pengungsian itu Dewi Sartika yang bertubuh gemuk (125 kg) lecet kakinya. Lecet itu tidak bisa sembuh karena ternyata Dewi Sartika menderita biabetes.
Dia dirawat di Rumah Sakit darurat tentara di Cineam di Tasikmalaya. Di Rumah Sakit itu pulalah dia meninggalkan dunia yang fana ini pada tanggal 11 September 1947. Sebagai penghargaan atas jasa-jasanya Pemerintah Indonesia telah mengangkatnya menjadi pahlawan Indonesia. (Ajip Rosidi, Manusia Sunda, Inti Idayu Press, 1984). Popular Radio Drama “Saur Sepuh” by Niki Kosasih in 1980s Although the kingdom of Sunda left little archaeological remains, it remains part of culture of through the oral tradition, the chant of poetic verses. Sunda is revered as the prosperous and glorious. The historical identity and the source of pride for Sundanese people, the same as for.
The pantun that mentioned Sunda Kingdom (popularly known as Pakuan or Pajajaran): Talung-talung keur pajajaran. Jaman keur aya keneh kuwerabekti.
Jaman guru bumi dipusti-pusti. Jaman leungit tangtu eusina metu. Euweuh anu tani kudu ngijon. Euweuh anu tani nandonkeun karang. Euweuh anu tani paeh ku jenkel.
Euweuh anu tani modar ku lapar (Pantun Bogor: Kujang di Hanjuang Siang, Sutaarga 1984:47) Translation: It was better during the Pajajaran era, when (the god of wealth) was still revered. The era when the earth was still honored. The era when something lost will be returned to the owner.
No farmer had to take loans. No farmer had to sell their lands. No farmer died in vain. No farmer died in hunger.
Dinegara Pakuan sarugih. Murah sandang sarta murah pangan. Ku sakabeh geus loba pare.
Berekahna Dewa Guru anu matak kabeh sarugih. Malah ka nagri lain geus kakocap manjur. Dewa Guru miwarangan ka Ki: “maneh Semar geura Indit, leumpangan ka nagri pakuan!” (Wawacan Sulanjana: Plyte 1907:88) Translation: In the prosperous kingdom of Pakuan, people lacked no food or clothing. Rice was plenteous.
The blessing of Dewa Guru laid on the land, so everyone was rich. The land’s fame spread to other lands. Dewa Guru ordered Ki Semar to the kingdom of Pakuan! Several streets in major Indonesian cities, especially in West Java, were named for Sundanese kings and Sunda Kingdom. In was named for Pakuan Pajajaran, the capital and the popular name for the Sunda Kingdom.
The and was named for, the eponymous popular king of Sunda corresponded to Sri Baduga Maharaja. Sunda Kingdom in popular culture Celebrated as ‘the golden era’ of ancient Indonesia, especially for Sundanese people, the Sunda kingdom has inspired many writers and artists to create works based on this era. The impact of the Sunda kingdom theme on popular culture can be seen in the following:. Saur Sepuh (1987–1991), a radio drama and film by Niki Kosasih. Begun as a popular radio drama program in the late 1980s, Saur Sepuh is set in fifteenth century Java, and is about Brama Kumbara, a fictional king of Madangkara, itself a fictional kingdom neighbour of the Pajajaran. Several films and TV series are also based on the Saur Sepuh story. (1988), a film directed by Sofyan Sharna, about the fictionalized lifestory of.
(2009), a novel written by E Rokajat Asura, also about King Siliwangi. (2007), a novel written by Hermawan Aksan, about Sundanese Princess, focussed around the.
The novel virtually took the same context and was inspired. List of the Rulers of Sunda Kingdom Based on Pustaka Rajyarajya i Bhumi Nusantara, the most probable timeline for the rulers of the Sunda kingdom is as follows: Period King’s name Ruler of Capital Stone inscription Manuscript reference Events 669 – 723 Sunda, Pustaka Rajyarajya i Bhumi Nusantara Tarusbawa renamed the remnant of Sunda. Seren Taun, Sundanese Annual Rice Harvest Ceremony (Photo: ) The culture of the people in Sunda kingdom blends; a native belief,. Several intact prehistoric sites, such as Cipari site in and the Pangguyangan and stepped pyramid in Cisolok, suggest that native shamanic and beliefs coexisted with Hinduism and Buddhism.
The native belief, Sunda Wiwitan, persists today as a way of life for the or Kanekes people who resist Islam and other foreign influences. Hindu was one of the earliest influences in.
The Hindu temple in Leles, dated from the eighth century, was dedicated to and built during the Galuh kingdom. Buddhist influence came to West Java through the conquest, as the empire dominated West Java until the eleventh century. The brick in indicate Buddhist influence in West Java, while nearby sites show Hinduim influence. The culture of Sunda kingdom centered on agricultural activity, especially cultivation.
Or Sanghyang Asri, the goddess of rice, is revered as the main deity or the highest goddess within Sundanese. The priest was concerning about the religious ceremonies and the king and his subjects participated in annual ceremonies and festivals such as the blessing of the rice seeds ceremonies and harvest festival. The annual rice harvest festival is still practised today in traditional communities. According to the manuscript, the courtly culture of Sunda and its nobles’ etiquette in Pakuan Pajajaran was sophisticated. However no traces of the palace or buildings survived in the former capital, probably because their wood construction decayed over the centuries. The source provide a glimpse of the culture and customs of the Sunda kingdom. In his report “Summa Oriental (1513–1515)” wrote: Sunda kingdom is very rich.
The land of Sunda has as much as four thousands horses which come there from Priaman (Sumatera) and other islands to be sold. It has up to forty elephants; these are for the king’s array.
An inferior gold, of six carats, is found. There is abundance tamarinds which serve the native for vinegar.
The city where the king is most of the year is the great city of Dayo. The city has well-built houses of the palm leaf and wood. They say that the king’s house has three hundred and thirty wooden pillars as thick as a wine cask, and five fathoms (8 m) high, and beautiful timber work on the top of the pillars, and a very well-built house. The city is two days journey from the chief port, which is called. The people of Sunda are said to be truthful.
They, with great city of Dayo, the town and lands and port of Bantam, the port of Pontang, the port of Cheguide, the port of Tangaram, the Port of Tangaram, the port of Calapa, the port of chi Manuk. Are justly governed. The king is a great sportsman and hunter. The kingdom descends from father to son.
The women are handsome, and those of the nobles chaste, which is not the case with those of the lower classes. There are monasteries of convents for the women, into which the nobles put their daughters, when they cannot match them in marriage according to their wishes. The married women, when their husband die, must, as point of honour, die with them, and if they should be afraid of death they put into the convents. The inhabitants are not very warlike, much addicted to their idolatries.
They are fond of rich arms, ornamented with gold and inlaid work. Their krises are gilt, and also the point of their lances. The people of the sea coast get along well with the merchants in the land.
They are accustomed to trade. These people of Sunda very often come to Malacca to trade. They bring cargo lancharas, ships of a hundred and fifty tons. Sunda has up to six junks and many lancharas of the sunda kind, with masts like a crane, and steps between each so that they are easy to navigate. Economy The economy of Sunda kingdom relied on, especially cultivation; this is reflected in culture and the annual ceremonies of crop seeding and Seren Taun rice harvest festival. The harvest ceremony also allowed the king’s official to collect in the form of rice that can be stored in the state’s Leuit (rice ).
However, the kingdom was also well known as the world’s main producer of high quality. The kingdom participated in spice trade network in the archipelago. Anther Portuguese explorer, Diogo do Couto, wrote that the Sunda kingdom is thriving and abundant; it lies between Java and Sumatra, separated from the latter by the. Many islands lie along the coast of this kingdom within the strait, for nearly the space of forty leagues; the strait’s widest point is about twenty-five and narrowest point only twelve leagues broad. Bantam is about the midpoint. All the islands are well timbered, but have little water.
A small one called Macar, at the entrance of Sunda Strait, is said to have much gold. He also noted that the principal ports of the Sunda kingdom were Banten, Ache, Chacatara (Jakarta), which annually receive twenty sommas, ships from Chienheo, China, to ship the eight thousand bahars, which are equal to 3,000,000 kg of pepper the kingdom produced. Bantam is situated at 6° south latitude, in the middle of a bay, three leagues from point to point. The town is eight hundreed and fifty fathoms in length, and the seaport extends about 400. A river capable of admitting junks and galleys flows through the middle of the town: a small branch of this river admits boats and small craft. There is a brick fort, the walls of which are seven palms thick, with wooden bulwarks, armed with two tiers of artillery.
The anchorage is good, with a muddy or sandy bottom and a depth from two to six fathoms. Sunda Kingdom centres of power (Wikipedia) Throughout Sunda’s history, the center of power shifted between, the capital of Sunda and, the capital of Galuh.
Kawali The capital of Galuh was in the area now known as Karang Kamulyan, near the town of Kawali. The city was located on eastern slope of Mount Sawal near the source of the Citanduy river. A was discovered here. According to tradition, the keraton in Kawali is called Surawisesa. Kawali served as the capital of the kingdom for several generations until Sri Baduga Maharaja moved the government back to Pakuan in 1482.
Pakuan Pajajaran After the fall of in the seventh century, King Tarusbawa built a new capital city inland near the source of the Cipakancilan river in present day. According to, a manuscript from the fifteenth or sixteenth century, King Tarusbawa was only mentioned as Tohaan (Lord/King) of Sunda. He was the ancestor of a series of Sunda kings that reigned until 723 AD. Pakuan served as the capital of Sunda during the reign of several kings, and the court shifted to Kawali until Sri Baduga Maharaja moved the court from Kawali back to Pakuan.
After Sri Baduga Maharaja, the capital city of the Sunda kingdom remained in Pakuan until the end of the kingdom and the fall of the city to in 1550s. Because Pakuan, the capital city of the Sunda kingdom laid between two parallel rivers, Ciliwung and Cisadane, it was called Pajajaran (lit. Place laid between two parallel things). Although primary local and European historical records referred to the kingdom in the western part of ss the Sunda Kingdom, the, especially after the establishment of and, referred to the kingdom in this region minus the sultanates as Pakuan Pajajaran Kingdom, abbreviated as Pakuan Kingdom or Pajajaran Kingdom. The later name is more familiar for people residing in West Java and the region (current and ).
(Source: Wikipedia). Decline The Kingdom of Sunda anxiously watched the growing influence of the expansive Islamic that finally succeed to destroy in the sixteenth century. As a result of this event, only in the eastern edge of Java, and Sunda in the western part remained Hindu kingdoms in Java.
The pressure from coastal Java Islamic states drove the king of Sunda, Sri Baduga Maharaja, to seek assistance from the Portuguese at. In 1512 and again in 1521, he sent his son, the crown prince Prabu Surawisesa also known as Ratu Sang Hiang (Portuguese heard it as Samian) to Malacca to request that the Portuguese to sign a peace treaty, to trade in pepper, and to build a fort at his main port of Sunda Kalapa. Prabu Surawisesa Jayaperkasa, and Sunda – Portuguese Treaty in 1522. Latest Posts. Introduction The Sundanese are the second-largest ethnic group in Indonesia. There is a complex history behind their rich cultural traditions. This history can be.
Jasa-jasa Raden Dewi sartika terhadap bangsanya telah diakui secara resmi. Dia telah diangkat sebagai salah seorang pahlawan nasional. Dia dianggap sebagai pelopor pendidikan wanita.Ensiklopedi Umum. Although the kingdom of Sunda left little archaeological remains, it remains part of culture of Sundanese people through the Pantun oral tradition, the chant of. The culture of the people in Sunda kingdom blends Sunda Wiwitan; a native shamanism belief, Hinduism, and Buddhism.
Several intact prehistoric megalithic sites, such as.