I Made Suastika, Luh Putu Puspawati, Faculty of Humanities of Udayana University
Abstract. Geguritan Tuwan We, Balinese literary work is stored in the Singaraja Kirtya Building and a copy is in the Bali Cultural Documentation Center. This text contains about multicultural, which is the story of the characters that are based on Balinese, Javanese, and Chinese culture with various problems. This text is also used as a play on the Barong Landung art show in Ubung by changing the storyline for the play by interpreting the characters adapted to the names of local traditions, the character of Barong Landung.
Keywords: Geguritan, Tuwan We, Barong Landung, Tapakan, Chinese
1. Introduction
There are several influences of Chinese culture in Balinese culture, including in the food and performing arts, especially barong, language, temples, customs. In this section, it will be told more specifically on a Balinese literary text that has a strong Chinese influence, namely Geguritan Tuwan We. This Geguritan uses Pupuh Sinom-Ginada in Balinese language. In this text it is told that there are Chinese figures, Tuwan We, Balinese figures living side by side in a family with love stories and conflicts. At the end of the story, the crime of the character named Aji Samaun by inviting a Magical Shaman, to use Ni Jasiman as a female figure.
Geguritan identity of Ni Jasiman / Tuwan We have a collection of Gedong Kirtya from Banjar Tegal Singaraja, Num. Lontar 1650 IVd compiled / typed by Nyoman Mardika on March 12, 1990, geguritan text Tuwan We was made by Ketut Kajeng from Banjar Tegal Singaraja, 1939.
Initial Text
Ada nyanyi caritayang/ There are songs told Tuwan We saking Betawi/ Tuwan We from Betawi Ngelah somah kaliwat sayang/ Have a wife he loves Ni Jasiman ngaran ipun/ Named Ni Jasiman Anak sugih bangsa dagang/ Wealth people of trade Jegeg bangket/ Very beautiful
Pianakne laki sanunggal/ Have a one son
2. The Contents of Geguritan Tuwan We
Geguritan Tuwan We is also called Geguritan Ni Jasiman according to the female character in the text. It is said that Ni Jasiman, a character in the text, waited very long for her husband, Mr. We who does not go to home from wander. To get rid of that anxiety, Ni Jasiman embroidered at her house.
Then one day in his longing with her husband, Ni Jasiman met and became acquainted with Aji Samaun, a wealthy merchant. Aji Samaun is interested in Ni Jasiman’s beauty, even though she has a son. Aji Samaun revealed his heart that he was happy with Ni Jasiman, but he refused. Aji Samaun for the refusal felt offended and hurt and returned to his house in Tanjung Sekuta (area in the Madiun area).
Finally, Aji Samaun invited a magical shaman named Mak Duyung to use Ni Jasiman.
The payment is expensive in the form of money, gold, houses and land. Then Mak Duyung begins witchcraft.
Tuwan We, Ni Jasiman’s husband at the place where he was migrating, had a nightmare that his house was being flooded. This is a sign that what happened with his wife and his child at their home in Bekasi. When he returned he was surprised that his house was destroyed and grass was scattered. At that time, Tuwan We felt the strangeness of his wife’s nature in a loud voice asking for divorce without cause and would marry Aji Samaun, the rich merchant. His wife left Tuwan We and his child.
Eventually because of fake love with witchcraft, the love finally faded and added to Aji Samaun’s bad gambling habit but then continued to lose. One time, her marriage was destroyed; even Ni Jasiman wanted a reference back with Tuwan We. Because of angry, Ni Jasiman was entertained and invited to watch shadow puppets by Aji Samaun.
Finally, Aji Samaun sent the kidnapper and robbed Ni Jasiman, on the orders of Aji Samaun, so that Ni Jasiman was killed on the riverbank. But Ni Jasiman asked first to pray.
Ni Jasiman’s son, named Jaya Muda, found out that his mother was murdered, finally reported to the police and then followed his mother to kill herself. Finally, because Jaya Muda was loyal, his mother came back to life and the robber was finally arrested by police and jailed.
3. The geguritan Tuwan We characters become the play of Barong Landung in Ubung Village
The Barong Landung play in Ubung Village uses the characters of Geguritan Tuwan We (Ni Jasiman) as the play. In Pedungan village, the performance of the barong landung show uses the story of Raja Jaya Pangus, Dewi Danu and Kan Cing We. This story signifies the influence of Chinese and Balinese culture as characters. There is Javanese culture Aji Samaun, with place names in various cities and regions in Java such as Bekasi area, Betawi (Jakarta), Tanjung Sukerta (Madiun).
When the characters are used in the barong landung show, there are only two figures as the main characters, namely barong landung lanang and barong landung wife.
The existence of barong landung as a multicultural representation because of the combination of Chinese culture, namely Kan Cing We and Raja Jaya Pangus, represent the Balinese culture. But the anatomy of barong forms can be guessed like the body anatomy of Balinese and Chinese people. Barong landung lanang is tall, big, black, and hairy, has teeth, uses poleng cloth and carries a keris. The wife’s barong landung is very slim using Chinese motifs, ivory / white yellow skin, like Chinese princess skin, slanted eyes, and uses lipstick.
The special show of the barong landung in Ubung, the text of Ni Jasiman / Tuwan We, is used as the basis of the show although it has been transformed (the play changed) into a very short form with a few episodes including:
Barong landung lanang and barong landung wife mingle.
1.
Barong Landung Ratu Pranasi as Ni Jasiman is sad to think that Tuwan We did 2.
not go home from wandering.
Aji Samaun barong landung (Ratu Bagus Anom) and Pranasi (Ni Jasiman) Aji 3.
Samaun fell in love, and were angry because his love was rejected.
Aji Samaun calls Mak Duyung by sending witchcraft.
4.
Mak Duyung (Tapakan Jro Luh) uses witchcraft.
5.
Tuwan We (Ratu Bagsu Anom), Ni Jasiman (Prakasi) asked for a divorce.
6.
Jaya Muda (Tapakan Jaya Muda) forbade his mother to marry, but was beaten by 7.
Ni Jasiman and left.
Aji Samaun (Ratu Bagus Anom) and Tapakan Pranasi (Ni Jasiman) and Tapakan 8.
Ratu Ngurah Agung as police, arrested Aji Samaun (Ratu Bagus Anom) and Aji Samaun and robbers were jailed.
Figure 1. A Balinese figure with a large, black identity, long teeth and poleng cloth
Figure 2. Chinese princess with a yellow, slim, slender eyes, Chinese clothes
4. Conclusion
The geguritan Tuwan We text contains stories of multi ethnic families, that is 1.
Balinese, Javanese, and Chinese.
The geguritan Tuwan We text was used as the basis for the play in the barong 2.
landung show by replacing the role and name according to the name in the performance play.
BIBLIOGRAPHY
Lontar Tuwan We, 1990, UPD Bali Cultural Documentation Center.
Gadung, I Wayan, 2006,“Barong Landung di Desa Pedungan”, Cultural Studies.
Yoga Segara, 2000, Menganal Barong dan Rangda, Surabaya, Paramita
Prayoga, Putu, 2017, “Lakon Ni Jasiman dalam Sesolahan Barong Landung di Desa Pakraman Ubung”, IHDN, Denpasar.
“Guru Dari Seberang” Film TV Antve which was broadcast on 11-11-2018, about Multiculturalism.
Suastika, I Made dan I Putu Eka Prayoga, 2017, Lakon Ni Jasiman sebagai Dasar Pertunjukan Barong Landung di Desa Ubung, Denpasar” ATL, Mataram.