Nomor : 434/404-Bud/Disbudpar/2017 Banjarmasin, 27 Oktober 2017 Lampiran : 2 lembar Hal : Permohonan Narasumber

Kepada Yth. Ibu Dr. Rusma Noortyani FKIP ULM

Banjarmasin

Dengan hormat,

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Seminar Internasional Sastra Indonesia. Kegiatan ini merupakan salah satu program Dinas

Kebudayaan dan Pariwisata Tahun 2017 sebagai apresiasi pemerintah Kota Banjarmasin terhadap

pemeliharaan kebudayaan daerah dan nasional, terutama bidang sastra Indonesia. Kegiatan ini

diharapkan menjadi tempat saling mencerdaskan dan silaturahmi para penggiat sastra dan budaya

Indonesia.

Seminar Internasional Sastra Indonesia ini mengangkat tema “Sastra dan Kota Sungai

Terindah” dengan menghadirkan 14 orang narasumber dari 6 negara, yaitu Indonesia, Malaysia,

Portugal, Jepang, Brazil, dan Vietnam. Peserta seminar dari berbagai kalangan, yaitu dosen, guru,

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besar terhadap sastra Indonesia.

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(ketentuan dan jadwal terlampir).

Adapun seminar akan diselenggarakan pada

hari, tanggal : Rabu s.d. Sabtu, 6 s.d. 9 Desember 2017

tempat : Hotel Aria Barito

Jl. Haryono MT No.16, Kertak Baru Ilir, Banjarmasin, Kalimantan

Selatan

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Ketentuan Penulisan Makalah Narasumber

Seminar Internasional Sastra Indonesia Banjarmasin , 6 s.d. 9 Desember 2017

Tema Seminar : Sastra dan Kota Sungai Terindah

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+06285250254546 selambatnya tanggal 20 November 2017

10. Makalah yang sudah selesai dikirimkan melalui email ke sisidisbudpar@gmail, selambatnya

25 November 2017.

JADWAL KEGIATAN

SEMINAR INTERNASIONAL SASTRA INDONESIA BANJARMASIN, 6 S.D. 9 DESEMBER 2017

No. Hari, Tanggal, Waktu Kegiatan Keterangan

Rabu, 6 Desember 2017 Pukul 12.00 – 19.00 Registrasi Peserta Pukul 19.00 – 20.00 Jamuan makan malam Pukul 20.00 - selesai Pembukaan

Open Ceremony display Menyanyikan Indonesia Raya Pembacaan doa Tari Tradisional Sambutan Walikota

Banjarmasin Pembacaan Puisi

Pembukaan oleh Dirjen Kebudayaan *

Penampilan Seni

Sanggar Nuansa Micky Hidayat Ni Luh Putu Putri

Suastini Madihin Musikalisasi Puisi

Kamis, 7 Desember 2017

Pukul 08.00 – 10.00 Seminar Hari I Keynote Speaker Prof. Dr. Abdul Hadi W.M.

Pukul 10.00 – 10.15 Istirahat

Pukul 10.15 – 12.15 Sesi I Maman S. Mahayana, S.S., M.

Hum Dr. Rusma Noortyani

Pukul 12.15 – 13.00 Istirahat – Salat Zuhur

Pukul 13.00 – 15.00 Sesi II Dr. Ahmad Khamal Abdullah Dr. Sainul Hermawan

Pukul 15.00 – 15.30 Istirahat – Salat Ashar

Pukul 15.30 – 18.00 Sesi III Prof. Dr. Mujiburrahman, M.A. Prof. Hugo Lorenzetti Neto Teted Sri W.D.

Pukul 18.00 – 20.00 Istirahat – Salat Mahgrib Pukul 20.00 – 23.00 Peluncuran Bersama Buku Sastra

dan Budaya Malam Baca Puisi dan Cerpen

Nguyen Phan Que

Mai Hanna Fransisca dan penyair lainnya

Jumat, 8 Desember 2017 Pukul 05.30 – 11.30 Wisata ke Pasar Terapung dan

Susur Sungai

Pukul 11.30 – 13.30 Istirahat – Salat Jumat

Pukul 13.30 – 15.30 Sesi IV Prof. Yamashita Kiyomi, Ph.D. Dr. Danny Susanto

Pukul 15.30 – 16.00 Istirahat – Salat Ashar

Pukul 16.00 – 18.00 Sesi V Magda Barbeita, Ph.D. Bastian Zulyeno, M.A., Ph.D

Pukul 18.00 – 20.00 Istirahat – Salat Magrib Pukul 20.00 – 23.00 Penutupan

Closing Ceremony display Orasi Budaya Penampilan Seni Sambutan Penutupan Penyerahan Sertifikat

Sabtu, 9 Desember 2017 Peserta Pulang

1

ENVIRONMENTAL WISDOM IN A COLLECTION OF SERIBU SUNGAI POEMS

(A STUDY OF LITERARY ECOCRITICISM)

Dr. Rusma Noortyani, M. Pd. Indonesian Literature and Language Department

Teacher Training and Education Faculty Universitas Lambung Mangkurat

rusmanoortyani@unlam.ac.id

Abstract: Environmental wisdom through literature will capture nature and the human subjective

world that is concerned with keeping, maintaining and preserving the natural environment. The perspective of environmental wisdom will see the relationship between the environment and literary works in the form of poetry. The poetry written by South Kalimantan poets have an awareness of the importance of the environment in human life. The poets echo and remind the importance of brotherhood with the surroundings and emphasize the need of harmonious relationships with nature for human. The friendship with nature and caring of 18 South Kalimantan poets revealed the wisdom of the environment. The study of literary ecocriticism in the collection of Seribu Sungai poems reveals about 1) the attitude of respect for nature, 2) the attitude of responsibility towards nature, 3) the attitude of solidarity towards nature, 4) the attitude of affection and caring for nature, and 5) the attitude of not disturbing the nature. All these attitudes are reflected in the awareness of the community in preserving nature that can ultimately delay the destruction of nature.

Keywords: environmental wisdom, seribu sungai poems, literary ecocriticism A. Introduction

Literary works can be revealed through an author's response to the situation in the

community around the author. The emergence of literary works is a reflection of life in a

society observed by the author, spiced with the author's responses and imagination of life.

Literature is a social platform that uses the medium of language. Literary works are more

inclined to photograph nature and the human subjective world associated with preserving, the

natural environment as the area of human livelihood. This is reinforced by Hardjana's (1981:

10) statement that literature is the raw expression of what people have witnessed in life, what

people have experienced about life, what people have contemplated about the most intriguing

aspects of life through the form of language.

Literature is formed through elements that will never be separated from other fields

because the literary works have elements of author, real world, world of fiction, and reader. It

is similar to the viewpoint of environmental studies trying to see the relationship between the

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environment and literary works (Glotfelty, 1996: xviii). The term ecocriticism comes from

English which is formed from ecology and criticsm. Ecological studies focus on patterns of

plant-to-animal, animal-and-human relationships to each other in their environment (Egan,

2006). In addition, the term ecocriticism is first proposed by environmental expert from

England, Arthur George Tanstey, in 1935 (Purwanto, 2009). Egan (2006) explains that

ecocriticism stems from the ecopolitics of the earth's saving movements politically starting in

the 60s. The word criticism is defined as a response, opinion, or criticism. Glotfelty (1996:

xvii) describes that approaching the nineties of literary and environmental studies, a number

of studies began to discuss the literature and the environment. 1991 was the birth year of the

term Ecocriticism Fromm (1996) in referring to a literary study related to the environment.

Afterwards many experts try to explain the concept of back to nature to the literary works

using an earth-centered approach. Simply put, ecocriticism can be interpreted as criticism of

the environment.

Glotfelty (1996: xviii) states that ecocriticism is a study of the relationship between

literature and the physical environment (1996) as shown in the following quotation.

“What then is ecocriticism? Simply put, ecocriticism is the study of the relationship between literature and the physical environment. Just as feminist criticism examines language and literature from a gender-conscious perspective, and Marxist criticism brings an awareness of modes of production and economic class to its reading of texts, ecocriticism takes an earth-centered approach to literary studies.” The Glotfelty’s statement shows that ecocriticism is the same as other

interdisciplinary literary criticisms. Each interdisciplinary study has its own focus.

Ecocriticism emphasizes the focus of study on the earth (nature-environment) as the center of

approach in literary studies. Literary ecocritics is closely related to ecological science.

Ecosystems that exist in nature become a symbol for literature. In this paper the authors

examine the literary ecocritism from a selection of Seribu Sungai poems. The 57 pieces of

poetry gathered awareness of the importance of friendship with the environment. Public

awareness in preserving nature can ultimately delay the destruction of nature. Poetry written

by South Kalimantan poets have an awareness of how important the environment in human

life is. The poets echo and remind the importance of brotherhood with the world around and

emphasize the need to have a harmonious relationship with nature for humans. Friendship

with nature and care of environment are expressed by 18 South Kalimantan poets. The poets

have put nature and the environment as a source of inspiration to produce literary works

about nature that will never run out.

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Garrad (2004) reveals that ecocriticism generally associates explicit cultural analysis

into 'green' moral values and political agendas. In this case, ecocriticism is closely related to

the development of environment-oriented philosophy and political theory. This concept of the

great universe and the small universe can be a concrete explanation of how ecocriticism

views human and natural relationships. A different perspective in seeing the center of life will

have a different impact on humans and the universe. This can be a study of ecocriticism. The

integration of ecocriticism in the collection of Seribu River poems can describe the literary

ecocriticism.

B. Literary Ecocriticism

Literary ecocriticism is used in this study to dissect, analyze or describe data

collection of poetry about nature and environment that reflects the knowledge of the people

of South Kalimantan. Poetry reflects people's knowledge of nature and environment systems.

Poetry is a medium of reflection on society's understanding of the natural system, so poetry is

based on environmental ethics. Such poetry can be regarded as a poem about the wisdom of

the environment and nature.

Ecocritical theory as one of the flow of literary works is multidisciplinary. On the one

hand, ecocritics use literary theory and on the other hand, ecocritics use ecological theory.

Ecocriticism has a vast object of study in literary works, and it can be studied through its

interdependence between nature, culture, and environmental preservation. Literature is a

means to record all events and experiences that are empirical and natural. Literary ecocritical

research has been done by Noortyani (2016). The results of the study indicate that people are

prohibited to bring rattan by pulling it through the village road if the rattan bark and thorn are

not discarded (Team of Dayak Maanyan Customary Law, 2002: 5).

Literary ecocriticism can present the author's expression of the environment.

Environment becomes one of the sources, materials, and also the issues discussed in the

literary work. Attitudes towards the environment can be presented in literary works through

various forms with primary purpose to realize environmental wisdom. The wisdom of the

environment embodies the moral principles of respect for nature, the attitude of responsibility

towards nature, the attitude of solidarity towards nature, the attitude of compassion and care

for nature, and the attitude of not disturbing the natural life (Naess, 1993; Singer, 1993;

Keraf, 2010 ).

In this paper, the focus of the study lies in the disclosure of the five attitudes of

environmental wisdom through poem. The poems used as the object of the study are Seribu

Sungai Poems: Poems of the South Kalimantan River with Sainul Hermawan as the editor.

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The collection of the poems is chosen to be the object of study because it has sufficient data

in the application of ecocritical studies to reveal 1) respect for the nature, 2) the attitude of

responsibility towards nature, 3) the attitude of solidarity with nature, 4) the attitude of

affection and caring for nature ?, and 5) the attitude of not disturbing the nature.

C. Literary Ecocriticism in the collection of Seribu Sungai Poems

1. The Attitude of Respect for the Nature

Respect for nature considers that humans have a moral duty to respect nature. The

attitude is based on human consciousness as part of nature and because nature has value in

itself (Keraf, 2010: 167). The quotations of the poems used in this study related to the attitude

of respect for nature manifest in five attitudes (Armstrong and Botzler, 1993; Keraf, 2010:

167: 168).

(1) The ability to appreciate nature

Sungai Masa Lalu

sungai masa lalu, di tubuhnya melintang jembatan bambu sungai belakang rumahku, lubuk dalam misteri bisu sungai kota kecil, lanting permandian pohon lua di tepian

By Ahmad Fahrawi from Pendulang, Hutan Pinus, and Hujan (2011: 5)

(2) The awareness that nature has value in itself

Kali Martapura

Di sini tempat perenangan segala yang bertaruh pada hidup Seolah-olah tidak pupus liuk-liuk yang bermanusia Dan ada juga orang-orang letih di sini

By Hijaz Yamani from Malam Hujan (2012: 21)

(3) The awareness that nature has the right to be respected

Sungai Embun akhirnya kusebut sungai embun -firdausku dari lepas tangkap menyusuri beribu sungai taman cinta yang selalu wangikan langkah para zahid menuju puncak damai pengembaraan sebelum malam kembali melingkup rahasianya

By Jamal T. Suryanata from Debur Ombak Guruh Gelombang (2009: 2)

(4) The awareness that nature has integrity

Sungai adalah Kenangan dan mimpi yang Terang sungai adalah jalan di atasnya perahu kita dilarutkan entah ke pencarian yang mana entah ke pencarian untuk apa

5

By Hajriansyah from: 79 Puisi Hajri (2010: 9) and Sungai Kenangan (2012: 66)

(5) Appreciation for nature to exist, live, grow, and develop naturally according to its

purpose of creation

Seribu Sungai Lewat seribu sungai aku kian hanyut ke muara walau terguncang-guncang aku oleh zikir angin yang menghempas cuaca Lewat seribu sungai ternyata aku belum juga sampai ke sumber airMu yang tak henti-henti mengisi hausku

By Maman S. Tawie from Perkawinan Batu (2005: 122)

In the perspective of environmental ethics, respect for nature as an ecological element

is based on the public's awareness of the intrinsic value of nature, that nature has value in

itself so that it has the right to be respected. Nature has the right to be respected, not only

because human life depends on nature, but mainly also because of the ontological reality that

man is an integral part of nature, so that man is a member of the ecological community. The

integration between humans and nature in the ecological community is a reality that shows

the existence of linkage, attachment, insensitivity, and the integrity of the relationship. In the

Eastern view, for example, reality is not divided into separate and unrelated fields, but reality

is seen as a whole. In essence, the Eastern view sees social interactions as well as attitudes

towards nature, as well as attitudes toward nature having social relevance (Suseno 1993: 82).

Furthermore, within the framework of the cosmocentric-spiritual Eastern outlook, man and

nature are unity in harmony (Saryono, 2008: 196).

2. Moral Responsibility to Nature

This moral principle requires humans to take real initiatives, efforts, policies, and

actions together to preserve the universe with all its contents. The principle of respect for

nature is associated with a moral responsibility to nature because ontologically human beings

are integral part of nature. This responsibility is not only individual but collective. This

means that sustainability and destruction of nature are shared responsibility of all mankinds.

This collective responsibility is manifested in the form of reminding, forbidding, and

punishing anyone who deliberately or nundermines and endangers the existence of nature.

Moral responsibility is not only anthropocentric, egoistic, but also cosmic. A responsibility

for the cosmic call to preserve nature itself, to maintain the balance and integrity of the

ecosystem. Responsibility that causes people to feel guilty when a natural disaster occurs

because the balance of the ecosystem is disturbed. So, humans then perform cosmic actions

6

to express their guilt and cosmically want to rebalance the cosmic chaos (Keraf, 2010: 169-

171).

The responsibility for the existence of water and land is not only individual but

collective. This moral principle requires humans to take real initiatives, efforts, policies, and

actions together to maintain the balance of nature. This implies that the preservation of water

and land is a shared responsibility of all mankind. This shared responsibility is manifested in

the form of reminding, prohibiting, and punishing anyone who intentionally or not threatens

to endanger the existence of such elements (Keraf, 2010: 169).

(1) Form of remembering

Sungai Menari Sungai ini membasuh lagi kaki kita Sungai ini membasuh lagi luka kita

By Hajriansyah from 79 Puisi Hajri (2010: 29)

(2) Form of prohibiting

Sajak Buaya-Buaya

Di sungai, di sungai! Sampah menggenang berjejalan Sama berjejalan ilung-ilung beriringan Arus sungai mengiringkan kita ke muara

By Hajriansyah from 79 Puisi Hajri (2010: 47-48)

(3) Form of judging

Sungai Terakhir

Sungai merah darah belalang dan hama tumbuh menjadi kubangan luka Maut mengintip atau sekedar meraba-raba

By M. Nahdiansyah Abdi from Pewaris Tunggal Istana Pasir (2009: 134-135)

3. Solidarity to the Nature

The point of view of ecofeminism rejects all the logic of domination so as not to

justify the existence of subordination. No one is better than the other. Men are not better than

women, whites are not better than blacks, and human beings are not better than nonhuman

(nature), so all parties are equal (Warren in Keraf, 2010: 152). As an integral part of the

universe, humans must have an equal position with fellow beings. This fact fosters a sense of

solidarity in human beings, a feeling of endurance with nature and with other fellow beings.

For example, being able to feel what animals feel can arise people’s awareness to protect

7

them. The quotations of the poems in this study related to a solider attitude toward nature

manifest in four attitudes.

(1) Recognition of equal status to nature and with other fellow beings in nature

Barito, Aku Masih Lelakimu

Ke tepi semayam senyum sela-sela bebatuan purbamu Ke hilir lemah lembut gemulai tarian indah buih-buih dan ilungmu Ke muara kesabaran dan ketabahan hatimu" Bisik ikan-ikan langka di dasar-dasar sungai keabadian

By Abdurrahman El Husaini from Air Mata Legenda (2012: 120)

(2) The attitude of feeling what the nature feels

Banua Seribu daun dan ranting Rupa-rupa wajah pohon Di antara yang jamak kita membuat tanya Menagih janji yang tak terbayarkan Tangan menulis di sungai; dan jejak yang tertinggal di laut sana

By Hajriansyah from 79 Puisi Hajri (2010: 90-91) and Sungai Kenangan (2012: 64-65)

(3) Effort to save nature, prevent people from destroying and polluting nature and the whole

life in it

Pertempuran Sungai Teluk yang sepi menghamburkan bintang-bintang Ada yang kalah: Yang kalah melanglang bukit dan mata air Ada yang menang: Yang menang melaju ke muara dan menunggang lautan

By M. Nahdiansyah Abdi from Pewaris Tunggal Istana Pasir (2009: 148)

(4) Effort to harmonize human behavior with the ecosystem

Membangkit Batang Terendam Pohon-pohon bakau rangkul merangkul mesra di tepi sungai menata alam Merimbuni timpakul berkecipak lagi birahi di atas lumpur yang wangi membaui hari ke hari Udang-udang galah berkembang pinak,

By Iberamsyah Barbary from Kumpulan Sajak Serumpun Ayat-ayat Tuhan (2012: 67-68)

4. Attitude of Affection and Caring for Nature

Affection and caring for nature arise from the fact that as fellow members of the

ecological community, all living things have the right to be protected, nourished, not harmed,

and cared for. This principle is a one-way moral principle, toward the others, without

8

expecting a reward. The more human beings love the nature, the more they develop into

mature people with strong identity (Keraf, 2010: 172-173). Attitude of affection towards

nature raises the desire and behavior to protect and nurture the nature with the best. The

serenity and cosmic harmony are realized through the attitude of harmony, the attitude that is

not mutually disturbing other cosmic elements. Thus, maintaining cosmic harmony is a

manifestation of affection, as well as maintenance of cosmic sustainability. Affection can be

maintained if every human being tries to sincerely behave, say, act and/or love fellow

creatures (Saryono, 2008: 169). The quotations of the poems in this study related to affection

and care for nature are based on the realization (Keraf, 2010).

(1) All living things have the right to be protected

Lanskap Rawa Sungai Negara

datang ke sini - cuma mendengarkan nyanyian sunyi air, serangga, burung-burung rawa dan kecipak dayung sendiri

By M. Rifani Djamhari from Pendulang, Hutan Pinus, and Hujan (2011: 32-33)

(2) All living things have the right to be maintained

Sungai Duri ikan-ikan menari ricik air gelisah gerimis tumbuh di kaki senja bagai suara aneh gesekan biola dalam peta lagu yang patah-patah

By Eza Thabry Husano from Lelaki Kembang Batu (2008: 72-73)

(3) All living things have the right not to be hurt

Hikayat Sungai-Sungai Mengering Tempat sulur-sulur memanjang Tempat buaya dan para hantu menenggelamkan manusia Tempat kita melarutkan impian Tempat ikan-ikan datang dari masa lalu yang panjang Tempat air merebah badan Sungai ialah rumah yang panjangnya berabad-abad

By Hajriansyah from 79 Puisi Hajri (2010: 22-25)

(4) The protection and caring of all living things are done without expecting a reward

Sungai Barito 3 menyanyikan koor-koor sungai menembakkan warna kelam terpedas berjingkat mengitari bayang-bayang Wow, di sekujur sungai kepompong-kepompong menetas

By M. Nahdiansyah Abdi from Pewaris Tunggal Istana Pasir (2009: 138)

9

Nature enlivens people not only in the physical sense, but also in the mental and

spiritual sense. Therefore, it takes the attitude of human affection and care for nature so that

the nature can guarantee the inner human welfare. In its "psychic" presence, the spirit of

nature always brings caution, precision, and spiritual control to human attitudes and behavior

so as not to undermine, exploit and subordinate nature on the one hand and to the other

endeffer harmony of relationships until harmony is achieved or harmony in life.

5. Attitude of Not Disturbing the Nature

Human has a moral obligation and responsibility to nature. Therefore, at least human

will not want to harm nature unnecessarily as human is not justified morally to commit

actions that harm other creatures. Attitude of not disturbing the existence of fellow living

beings is one manifestation of the value of tolerance. The value is related to the ability to

respect, and maintain the existence and the condition of fellow human beings. The

quotations of the poems pertaining to the unobtrusive attitude of natural life in this study are

contained in four attitudes.

(1) Consciousness of not harming nature unnecessarily

Sungaiku Sungaiku Kukayuh masa lalu di antara tarian ilung di teluk dermaga tua

By Abdurrahman El Husaini from Air Mata Legenda (2012: 88)

(2) The capability of not threatening the existence of living things in the universe

Hikayat Pengayuh Perahu Ribuan bakau menjagamu Memagar atas gelombang yang bisa saja naik ke rumahmu Ulin-ulin raksasa tiang tegak memaku jantungmu Jangan habis kau tebangi-nanti hilanglah jantungmu!

By Hajriansyah from 79 Puisi Hajri (2010: 64-65)

(5) Defense and the maintenance of obligations to keep the nature in the norm

Membangkit Batang Terendam Ahoi, makhluk bekantan yang pemalu, padahal engkau gantengnya setengah mati Mari kita bendung pasang surut ini menjadi pulau! Mari kita bendung pasang surut ini menjadi pahumaan! Setidaknya kita telah punya arti Karya Iberamsyah Barbary dari: Kumpulan Sajak Serumpun Ayat-ayat Tuhan (2012: 67-68)

(4) Natural neglect in an untouchable situation

Sungai Barito 2

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Aku terpana memandang sungai Aku terpana memandang diriku sendiri

By M. Nahdiansyah Abdi from Pewaris Tunggal Istana Pasir (2009: 137)

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