THE MYTH THAT EXISTS ON THE POEMS OF THE FIVE POETS IN THE FORUM

THE MYTH THAT EXISTS ON THE POEMS OF THE FIVE POETS IN THE FORUM Cunong N. Suraja Abstracts A myth is a traditional or legendary story, usually concerning some being or hero or event, with or without a determinable basis of fact or a natural explanation, esp. one that is concerned with deities or demigods and explains some practice, rite, or phenomenon of nature. Life is changed and converted to be closer to the living area. People from the village and country will be easily changing after a certain time live in the modern city. So they need to coming home every year to have a catharsis for his soul The five poets that have published their literature works in the form of a book are Sihar Ramses Simatupang Manifesto (2009), Esha Tegar Putra Pinangan Orang Ladang (2009), Maulana Achmad, Inez Dikara and Dedy T. Riyadi Sepasang Sepatu Sendiri dalam Hujan (2008). They publish at least their thirty-five poems each. They come from different ethnics that show different cultural backgrounds that will lead to the specific myth based on their ancestors.
The definition of a myth based on http://dictionary.reference.com/browse/myth, it says that 1. a traditional or legendary story, usually concerning some being or hero or event, with or without a determinable basis of fact or a natural explanation, esp. one that is concerned with deities or demigods and explains some practice, rite, or phenomenon of nature. 2. stories or matter of this kind: realm of myth. 3. any invented story, idea, or concept: His account of the event is pure myth 4. an imaginary or fictitious thing or person. 5. an unproved or false collective belief that is used to justify a social institution. Dictionary.com Unabridged: Based on the Random House Dictionary, © Random House, Inc. 2009. 1. a. a traditional, typically ancient story dealing with supernatural beings, ancestors, or heroes that serves as a fundamental type in the worldview of a people, as by explaining aspects of the natural world or delineating the psychology, customs, or ideals of society: the myth of Eros and Psyche; a creation myth. b. Such stories considered as a group: the realm of myth.
2
2. a popular belief or story that has become associated with a person, institution, or occurrence, especially one considered to illustrate a cultural ideal: a star whose fame turned her into a myth; the pioneer myth of suburbia. 3. a fiction or half-truth, especially one that forms part of an ideology. 4. a fictitious story, person, or thing: "German artillery superiority on the Western Front was a myth" (Leon Wolff). The American Heritage® Dictionary of the English Language, Fourth Edition Copyright © 2009 by Houghton Mifflin Company. Published by Houghton Mifflin Company. All rights reserved. 1. a story of great but unknown age which originally embodied a belief regarding some fact or phenomenon of experience, and in which often the forces of nature and of the soul are personified; an ancient legend of a god, a hero, the origin of a race, etc.; a wonder story of prehistoric origin; a popular fable which is, or has been, received as historical. 2. a person or thing existing only in imagination, or whose actual existence is not verifiable. Webster's Revised Unabridged Dictionary, © 1996, 1998 MICRA, Inc. From those definitions and explanations it is clear that their local cultures will influence their expression in the form of the metaphors and making their poems rich and unique. Let us read the youngest of the five poets in this forum, Esha Tegar Putra Pinangan Orang Ladang (2009) who has a Minangkabaunese culture background which has the popular Malinkundang folktale that has relation to the crying stones. No wonder his poems has many expressions about stones such as Gerimis Batu, and because of the location of the stone monument on the beach the poet is familiar with the panorama and myth of the sea (ocean). It expresses in his collection: Ombak Puruih, Kuala Lengang, Lendir Pasir, Ujung Tanjung, Yang Bersahutan di Tanjung, Yang terseret dari Pesisir and Yang Disahut Hantu Pesisir. The last poem can be read below: YANG DISAHUT HANTU PESISIR kita menjilma angin dan bertemu di datar padang sebab kau telah jauh disahut hantu pesisir dan aku erat dikebat penghuni lembah.berapa panas-berapa hujan yang telah menimbulkan endapan keras di tanah padang
3
hingga bunyi yang lindap-padam muncul menjadi pertanda bagi cuaca garang (bunyi yang bakal menyimpulkan bait ingatan) kau yang telah jauh disahut hantu pesisir dan aku erat dikebat penghuni lembah, kita bertemu di jalanan padang, menyanyikan simponi kabut yang lama menutup pandangan dan bersiaplah untuk menakar air yang bakal luruh sepanjang tahun, dari gabak langit, sebab nyanyian kita telah merupa do’a merupa ayat-ayat penuntutan bagi gaibnya pasukan langit Harau, 2008 It can be seen obviously the poet choosing the words that tend to the local language to stress the local colour that makes stronger expression and richer the ideas. Let us look at the words dikebat, menakar air, gabak langit,dan merupa do’a. It is very solid with the spooky aura in the ghost world that usually exists in the Halloween Day. The next poet that it will be believed as the potential Indonesian poet in the future is Sihar Ramses Simatupang Manifesto (2009). His family name shows that he comes from North Sumatra area a little bit far away from Solok where the Esha Tegar Putra’s hometown. Something that makes Sihar Ramses Simatupang differ from Esha Tegar Putra is the growing and his youth developing environment is not in his ancestor’s district. Simatupang was born in Jakarta and finishes his study in Surabaya. So it is difficult to find the local myth that he understands except the Indonesian myth in general such as the history. Sihar Ramses Simatupang such another poet from another poet from Yogyakarta Landung R. Simaupang whos is popular as a dramatic reader, is more Indonesian than Esha Tegar Putra as hi. Let us look at his literature works:
4
SAJAK KELIR PARARATON tembang kesedihan yang kau layarkan di antara candi dan puing genteng pecah, tak bisa melenggangkan kearifanmu. malioboro, bantul, klaten, solo sejarah tertidur di tanah kapujanggan engkau tak bicara mengundang tafsir sejarah menyimpan doa dan kelangenan gunungan, kelir dan keraton, menghalau kotbah yang dipalsukan gending dan dalang tua bersuara di tengah rawannya peradapan urip mampir ngombe, tapa-meditasi rindu jagad gedhe kini siapa yang bicara dalam meditasi tapa panjangnya dunia bungkam gelar duka tiada tandingnya bicaralah maka sajak akan kututp mulutnya berceritalah maka dunia akan menuai dukanya menangislah maka tak ada lagi selendang yang mampu menampung air mata … Jakarta Mei 2006 One thing that makes him lesser Batakese and more than Javanese is the expression: urip mampir ngombe, tapa-meditasi rindu jagad gedhe. His living in Java Island converts his original myth to be Javanese one.
Three poets in one book of Sepasang Sepatu Sendiri dalam Hujan (2008) are not by nature as a poet because of their educational background and job. They become a poet because of the internet facilities. They join in a mailing list or groups that are the free facilities of the Yahoo! features. They have the bravery to open their life experience to the other members of the groups in the mailing list. Luckily there is a publisher making
5
the arrangement to publish their literature works. Let us start from the woman first, Inez Dikara who was born in South Borneo. It is commonly she will show her myth that has relation to the forest expression like what Korrie Layun Rampan writes on his novel Upacra, the winner of the DKJ Writing Awards in 1976 that explains about the Dayak Benuaq life as a ceremonial life. Unfortunately a part of her study process is done in United States (Illinois!). No wonder it will not be found the Borneo myth rather than universal urban such as Tanah-tanah Makam yang Sepi, Sanctuary, House of Blues, Suatu Musim di Kota Angin, Yang tertinggal di Kursi Kereta, Windy City dalam Kenangan and Sogana Village. Let us check this poem: HOUSE OF BLUES di antara meja-meja matamu sepi jatuh di atas gelas-gelas whiskey : luka jiwa yang tak jua kau akrabi ingin kau tumpulkan tatapan itu pisau yang kerap memisahkan warna sedang kelabu adalah hitam dan putih yang menyatu angin dan deru kota mencuri bisikmu membuat jiwamu setengah hati lalu kau tenggak tetes terakhir larutan mimpi kawan karib yang selalu ingin kau nikahi 2007 The reader will not find any pieces of the local language and local colour. But it will be found the urban expression such as: …. jatuh di atas gelas-gelas whiskey …..
6
lalu kau tenggak tetes terakhir larutan mimpi kawan karib yang selalu ingin kau nikahi From Borneo let us jump to the North Sumatra again to meet Maulana Achmad as Medanese but the living experience mostly in Jakarta that is the big kampong such the city in India, Bangladesh and Pakistan. His Medanese myth has been evaporated to be metropolitan myth that always longing to the old ways of life that usually too close to the ritual habits such as Berjalan dengan Ramadhan, Kwatrin Sepatu di Luar Mesjid, Tempat Aku Sholat, and Malam Lebaran. Let us notice to this poem! TEMPAT AKU SHOLAT ada tempat sholat tempat aku sholat di suatu tempat yang tidak dipakai sholat ada tempat wudhu tempat aku berwudhu di suatu pancuran yang tidak dipakai orang berwudhu ada tempat sholat dengan milliarn kiblat tempat aku berkiblat ketika aku sholat *pondok indah 071106 This poet is a paradox. He uses something different from the other but takes the same way of focusing his objectives or targets such it is expressed in: ada tempat sholat dengan milliarn kiblat tempat aku berkiblat ketika aku sholat
The last poet is Dedy T. Riyadi who was born in central Java close to the Java ociean beach. His area is the fisherman living style, but metropolitan city forces him to far away with his myth. So it is not funny when it is found some poetry like Columbus dan Cinta yang Tak Pernah Pertama, Setelah Menonton Iklan Susu Formula, Sepenggal
7
Iklan Batuk, Pertanyaan untuk Iklan Sepatu, Sepasang Sepatu yang Tertinggal di Via Dolorosa, Sebelum Badut Menuju Panggung, Lampu Stadion, Ada Bibir Norah Jonmes di Cangkir Kopiku and Iklan Lowongan Pekerjaan Pertama di Dunia. How comes the Javanese from Tegal easily converts to be an urban metropolitan personal who has lost every single track of his hometown. Let us see his poem: IKLAN LOWONGAN PEKERJAAN PERTAMA DI DUNIA Sesampai di bumi, Adam memasang iklan : dibutuhkan seorang pemandu wisata 2007 Check it up how the poet converts his oldest people in the universe become the holy modern way of life that has leaned up to the advertising or commercial on television program. Life is changed and converted to be closer to the living area. People from the village and country will be easily changing after a certain time live in the modern city. So they need to coming home every year to have a catharsis for his soul. Let find our new life way and myth in our living area. References:
http://dictionary.reference.com/browse/myth Esha, Tegar Putra. 2009.Pinangan Orang Ladang. Yogyakarta: Carangbook Maulana Achmad, Inez Dikara, and Dedy T. Riyadi. 2008. Sepasang Sepatu Sendiri Dalam Hujan. Yogyakarta: Carangbook Sihar Ramses Simatupang.2009.Manifeto. Depok: Q-Publisher