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Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
639
DOI:10.217716/ub.icon_laterals.2016.001.1.43
Beyond Linguistic: Narrative View on Wong Alasan Term
in Lingkar Tanah Lingkar Air by Ahmad Tohari
Rommel Utungga Pasopati, S. Hub. Int.
Graduate Student of Driyarkara School of Philosophy Jakarta
ABSTRACT
Term of wong alasan is described through Indonesian historical context in Lingkar
Tanah Lingkar Air by Ahmad Tohari. The context views people who struggled for
Indonesian independence did not get nice acknowledgement afterwards because they
believed in Islamic ideology. They were said to be dangerous for republic and had to
live as exile named wong alasan. Concepts of wong alasan is different from basic
forms and combinations in Javanese language in wong, alas, or even wong alas so that
it actually shaped new meaning by deferring known definitions. This article would like
to examine wong alasan as language that is different from structured linguistic. The
term contains not only communicative language, but also contextual, existential, and
identity ideas. This problematic term is contextual beside normative and descriptive
language as stated by Charles Peirce's relational aspects of language signs. Wong
alasan is a narrative idea beyond merely description as seen in Umberto Eco's social
imaginations and cultural constructions of people. Wong alasan is such label for the
exiled that should be understood by deferring definitions and giving chances to new
meanings as stated by Jacques Derrida's differance. The significance of wong alasan
is in between fixed concepts of wong and alas. In conclusion, wong alasan is described
by Ahmad Tohari through minor narration of Indonesian independence. Meanwhile,
its minor condition does not automatically omit rich meanings examined in its
contextual, existential, and identity ideas of exiled people. Wong alasan moves beyond
fixed definitions and finds itself in new and open meaning.
KEYWORDS: context, existence, identity, narration, wong alasan
One interesting idea about Indonesian novel is how stories are told through
detailed descriptions of everyday life. It does not talk about normative ideas but it
spreads singularity of characters in particularity of plot. It does not have to tell mental
aspect of the character or its development since simultaneous continuation of
understandings among characters, plot, and surroundings may come together in
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
640
process of reading. What differentiates Indonesian novels from foreign ones is the
condition of surroundings in the novels itself. Indonesian novels may be fictions but
its concordance may relate to contexts of everyday life. It can be seen from names,
tools, jobs, or situational events that could only be found in Indonesia. As said in
discourse, contexts shape cultural frames that relate to intersubjective interactions
between systems and characters in novels through its unique stiffness and flexibility
(Smith and Riley, 2009:116).
Indonesian novels find its uniqueness in stories of otherness. These stories are
what have been ignored by people in major ideas of life. People like to talk about how
economic and political system work but rarely speak about minor small experienced
stories in individual habit in everyday life, powerful people who try to restrain
individual life, or how individual does not conform to system. Sometimes, small
stories are not about moral judgments in order to fix ethical conditions (de Certeau,
1984:92). They already exist over there; experienced, understood, and interpreted by
people situated in the conditions.
Synopsis of Lingkar Tanah Lingkar Air
First published around 1990s, Lingkar Tanah Lingkar Air is a novel in context
of Indonesian independence. Situated around 1946 until 1966, this is about roles of
young people in finding themselves in dynamic of Indonesian republic (Tohari, 2015).
It is widely known that many people were not really satisfied with Indonesian
government since its independence in 1945. These young people are some unsatisfied
people who had to conform with that time's condition.
The story is about Amid and Kiram who studied Indonesian martial art silat
and religious teachings from his teacher named Kiai Ngumar in 1946. In a night, they
were told to fight Dutch's soldiers since there was fatwa as command to be involved
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
641
in the battle. That fatwa told people to shape Hizbullah as Islamic soldiers and
affiliating it with Indonesian Republic soldiers. Amid and Kiram then faced several
battles in wild forest. In a battle, Kiram found a rifle that he brought in to the village
as a symbol for people as commitment to fight Dutch soldiers alongside Indonesian
Republic soldiers. Jun, Jalal, and Kang Suyud then agreed to join Amid and Kiram to
fight the enemies.
In 1949, Dutch Royal has recognized Indonesian sovereignty officially which
ended every fight with Dutch soldiers too. Meanwhile, there was a big problem for
Hizbullah soldiers because of no more enemies to fight. Kiai Ngumar then gave
options to return to village or to join official Indonesian Republic soldiers. Meanwhile,
other unsatisfied people decided to join Indonesian Islamic soldiers alongside with
Darul Islam instead of supporting official Indonesian Republic. Amid and Kiram asked
Kiai Ngumar personally then have decided to join Indonesian Republic soldiers in
Purwokerto.
Passing Kebumen to Purwokerto, the train that Amir and Kiram took was
attacked fiercely. They did not know who is enemy or friend since attackers were said
to wear soldier's uniform too. They felt betrayed by Indonesian Republic soldiers and
decided to run away. Amir and Kiram joined Jun, Jalal, and Kang Suyud to fight with
Darul Islam facing Indonesian Republic soldiers. They had to go in and out of forest
and lived as wong alasan while avoiding villagers and soldiers since then. They had
nowhere to go and no identity at all but fugitives of Indonesian Republic. They were
refused as people of society and as citizen of Indonesian Republic. By the time going,
many forces of Darul Islam were cornered by Indonesian Republic soldiers; some of
them dead, caught alive, while some are still on run.
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
642
In 1962, a friend met Amid and Kiram around Mount Slamet telling them that
Kartosuwiryo, leader of Darul Islam, was caught by Indonesian Republic soldiers. That
friend also brought information which told that every Darul Islam soldier should
surrender and would be given amnesty from Indonesian government. Amid and Kiram
were confused whether they had to surrender after facing a long fight before.
Meanwhile, they decided to obey the exclamation and went to nearest village. In a
village, they were accepted and taught many doctrines by Indonesian soldiers about
nationalism before allowed to go home.
At home, Amir and Kiram were surprised that they were well accepted by
people. They got their identities again and lived nicely in their village. In 1965, there
was told a coup happened in Jakarta by communist people. In a night, some Indonesian
soldiers came to Kiai Ngumar's house asking where Amid, Kiram, and Jun were.
Soldiers asked them to show headquarters of communist people in wild forest. Those
three people agreed to show the directions but they would also like to come with the
soldiers to fight communist people. Amid, Kiram, and Jun felt responsible in fighting
other people who are told to be enemies of the state. In the forest of Cigobang, these
three people and soldiers got in a middle of battle with communist people. Kiram
struck ahead and followed by Amid and Jun. Amid suddenly got shot and felt great
pain in his shoulder. He could not stand and become unconscious. Like in a dream,
Amid saw and heard Kiai Ngumar talking to him. Amid would like to say something
but he could not. He was gone.
FINDINGS AND DISCUSSION
Context of Wong Alasan
The story of Lingkar Tanah Lingkar Air novel indicates details of several big
events. One, a situation before Indonesian independence. Characters in this novel
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
643
fought Dutch colonialism and got support from their religion, society, and teacher as
well. They could practice religious thought while struggling for better life outside
colonialism. Two, situation under Darul Islam force. Getting unsatisfied with
Indonesian Republic has brought characters in this novel towards ideology of Islamic
state under Kartosuwiryo. The characters had to fight Indonesian soldiers and were put
out from society. Nowhere is their home and no one is their identity. They only live as
wong alasan as label given to them. Three, situation in fighting communists. Asked
by Indonesian soldiers, young characters in this novel fought rebels of the states. They
did it because communism was told to be atheism that refuses religion and communist
people are insurgence of Indonesian Republic. The characters in this novel would like
to fight for identity that they have got after long time running away.
Those three aspects above show how characters in this novel face identity as
not given but needs to be struggled for. It could be seen in how they want to find better
place by joining Hizbullah whilst Indonesian independence struggle. They had to be
wong alasan as consequence in joining Darul Islam. They fought alongside with
Indonesian soldiers to differentiate themselves from communist people. Identity for
them is not about description but stories of life that they have to face in everyday's
events. For them, everyday life is what they think each time they decide something.
Every choice indeed has consequences but living it instead of denying it is interesting
to be understood.
A consequence to be borne by the characters in this novel is being wong alasan.
The term was explicitly written in pages of the novel. First, in page 119, "... Madiksan
seakan tak peduli bahwa aku adalah laskar DI, musuh besar aparat keamanan yang
ditakuti orang kampung. Boleh jadi laki-laki yang sudah ubanan itu berpikir, selagi
sama-sama menjadi wong alasan, manusia hutan, aku adalah sahabatnya." (Tohari,
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
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2015:119). In that page, Amid told himself about other person, Madiksan, who has
same identity as wong alasan. Madiksan was not afraid to Amid and was considered
as friend by Amid. Second, in page 141, "... Dengar, Nak. Aku tak sampai hati melihat
Umi dan bayinya hidup dalam belukar seperti ini. Kamu memang wong alasan,
manusia hutan, dan itu urusan kamu sendiri. Tetapi jangan ajak istri dan anakmu hidup
seperti kucing liar. Mereka demikian menderita demi kesetiaan kepada kamu. Ini tak
adil." (Tohari, 2015:141). That page is Mbok Nikem saying to Amid about his wife
and daughter's condition that should not be in forest. She would like to keep them her
house for their own safety.
Third, in page 142, "... Aku akan berusaha sebisa-bisanya merahasiakan
kedatangan istrimu. Tetapi bila keadaan memaksa, aku memang harus berterus terang
bahwa Umi adalah istri kamu, istri wong alasan. Lalu apa iya tentara akan tega
menangkap seorang perempuan yang baru melahirkan?" (Tohari, 2015:142). This
passage tells Mbok Nikem's effort to hide Amid's wife and daughter in her house from
soldiers' search. Fourth, in page 144, "... Segera terbayang, aku menjadi warga
kampung, bertani, dan hidup tenang. Ya, tenang. Aku bukan lagi wong alasan,
manusia rimba, yang diburu-buru. Aku bukan lagi wong alasan yang terpisah dan
tersingkir dan disingkiri oleh masyarakat. Aku akan kembali seperti dulu, menjadi
bagian tak terpisahkan kehidupan bersama." (Tohari, 2015:144). These lines state
Amid's hope to return to his village and to live like other normal people. At this
condition, Amid knows that wong alasan is not identity that will last forever because
he still may have other option that is to live in normal way.
From four explicit passages above, wong alasan relates to cultural condition
between concept and context. Conceptually, wong alasan is people who live in forest.
In Javanese language, wong means people and alas defines forest. In structured
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
645
linguistic of Jvanese language, terms of wong and alas could be combined into wong
alas. Wong alasan could be same to wong alas especially about place to live.
Meanwhile, that concept is not enough to explain wong alasan since -an affix makes
it totally different and unique in language. The -an affix could be habitual and regular
activity, back and forth actions, or else depends on how it is used. Moreover, as living
in forest, wong alasan does not have to follow rules as in normal society. These people
are considered lawless and irresponsible for their own self and surroundings. In this
concept, wong alasan is defined as choice that someone has made in his own will to
be self-identity. Meanwhile, wong alasan is something labeled and given to others.
Wong alasan does not always mean people who live in the forest but act like in the
forest without rules or ethics.
In context, wong alasan is people who got excluded from society. This identity
is not both chosen at someone's own will and even totally given by other people but
accidentally shaped because of certain condition. In this novel, wong alasan are
outlaws of Indonesian soldiers and government. These people had to run away and to
hide in forest. Wong alasan exposes own choice in concept but not in context. Living
in forest for them is a must which they had to do. Forest is symbol for unknown place
outside civilization in village. Everything is so wild in forest since no one lives in there
so that it is a good place to hide. It can also be understood that forest is a place for
people with no identity since identity only defines people and is defined by people. It
is the same with the context of wong alasan itself that could open to other meaning
instead of merely wong and alas in defined descriptions. Wong alasan exposes specific
story in narrative idea beyond linguistic structure to meaningful contexts.
Between concept and context, wong alasan is understood through how
characters in this novel live that label. The characters know that they live in a run with
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
646
no safe place to sleep or even to eat. That condition is not an option but a must.
Moreover, they knew that there is concept of wong alasan for people like them. They
may also not to be called like that but it is bad reality to face. They are not bad people
at all but trapped in complicated situation. That condition makes wong alasan
interesting to be asserted furthermore. It is language that involves fixed and dynamic
ideas. Its fixed idea relates to structured language that keeps its richness in closed
definitions. However, dynamic idea examines narrative one by keeping open and
flexible meaning beyond structured understandings.
Contextual Aspect in Wong Alasan
In the context above, wong alasan is different from wong and alas. While both
wong and alas could be defined in Javanese language and were translated to other
language, wong alasan only relates to specific situation and condition. It is widely
known that definitions contain clear descriptions in art of speaking as ready-to-use tool
for people to communicate each other (de Certeau, 1984:78). In other word, 'what is
defined' is the same as 'what is described' in its relational signs. Meanwhile, wong
alasan only identifies specific condition rather than whole situation. While wong and
alas could be used separately in phrases or sentences, wong alasan is temporary and
contextual which may reflect wider language instead of using it bluntly. At this side,
wong alasan goes beyond usual communication into logical relations between sign,
object, and interpretant in study of semiotics (Peirce in Smith and Riley, 2009:55).
Wong alasan indeed relates to wong and alas but to put them in totally same
condition of objective truth is meaningless (Peirce in Smith and Riley, 2009:55).
Definition seems to be a finished one because every kind of problem has found its
solution through identification among others. Term of wong is about person and alas
is about forest. Term wong is built through human identification among other living
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
647
things such as animals and plants. Term alas is shaped through forest as identification
among other spaces. While wong and alas expose definitions which are suitable in
every sentence, wong alasan seems to have unfinished condition. That unfinished one
is about background and afterward condition in why and how people was labeled as
wong alasan. It is not just about people who live in the forest but also anything else
which means symbolic and iconic things may be different from common sense (Peirce
in Syuropati, 2011:70). In this novel, term wong alasan is widely known before but
the context is different since it is used for people as exiles running away from society.
While wong is normal people and alas is wild place, wong alasan is in between of
them. In side of wong, wong alasan is still human but without normal condition; it is
not totally as it is. It can be said that wong alasan indicates description of wong but
not as a whole; relation between sign and object is not always fixed at all but meant by
condition of interpretant (Peirce in Syuropati, 2011:70). In side of alas, wong alasan
is not people who really lives in forest but could be closed area or old buildings as long
as these people could hide from other's pursuit. Moreover, while forest symbolizes
freedom, wong alasan live in strained condition. Description of alas is attached to
wong alasan but only to share wilderness of it. Wong alasan who have to run to forest
is also different from wong alas who decide to live in that place.
In addition, terms of wong and alas in wong alasan show closed and open
understandings. In closed one, wong alasan could not totally leave its presuppositions
in wong as subject and alas as place. This language indeed can only be known by
Javanese people since it is related to their social construction of knowledge. In open
one, term of wong alasan in its -an affix prefers implicit condition to explicit subject
and place. This one could only be understood through condition inside Javanese
language so that this open one puts deeper context from another context that has been
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
648
shown before. Those two understandings propose system of signs which could always
be different from concepts because of liquid representations of language (Peirce in
Smith and Riley, 2009:55). Language may relate to representations but the
representations itself also relate to signs which could vary meanings of another
representation too.
From above explanations, wong alasan is examined as language that is
different from structured linguistic. While structured linguistic strictly understands
words from its definition (Elliot and Lemert, 2014:77), wong alasan is different from
its roots but not in total way so that there is still chance for other understanding. That
term is not always about syntax in grammatical structure at all but also semantic in its
relation with signs or even pragmatic in its practial understanding ((Peirce in
Syuropati, 2011:70-71). Wong alasan is not only meant as ready for use in
communication but also contains contextual understanding of its saying in everyday
life. While communication only says about delivering information, wong alasan
asserts others who were labeled in contextual aspect of people and its situation.
Normative and descriptive language obey structured linguistic. Normative
language is about 'what it is' in phrases and sentences' grammatical corrections.
Descriptive one states strict details of 'what it seems' to explain other words which
could not be otherwise. Meanwhile, wong alasan is relational rather than normative or
descriptive. As stated by Charles Peirce, language means description in every detail
but its relation is not monolithic (Peirce in Syuropati, 2011:68). While structured
language exposes words in specific meaning, relational aspect of language open
chance to other meaning by indicating meanings rather than following definitions as
presuppositions. Term of wong alasan is different from concepts of wong and alas but
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
649
its meaning relates to reality. In wong alasan, context enables words and its wide
combinations to be plural among its using and background.
Wong alasan in this novel shows relational side through interpretations among
those who understand it. First, wong alasan is not just about people who live in forest.
It contains not only subject and place but also condition in how wong alasan live
among society. This is the syntax side of that term. Second, wong alasan means people
who do not want to be together with other normal people in specific place. These
people are labeled as bad people who do nothing good for society. This is the semantic
side of that term. Third, Amid and Kiram did not know whether they were wong alasan
or not but they were sure that they got excluded from society. Amid related himself
with term of wong alasan since he knew that he was in that kind of label. This is the
pragmatic side of that term.
Wong Alasan as A Narrative Idea
Beside exposed in contextual aspect, term of wong alasan also asserts narrative
idea in its understanding. Aside from the defined words, wong alasan is identified
through cultural small stories that are told and understood by specific people. It indeed
includes what people have outside normal ideas in society. More than just driven by
concept, people understand each other through codes in social construction through
many interactions (Eco in Syuropati, 2011:85). It is indeed contextual and complex
meanings which reflect how vary every respond could be from one to another.
Social imagination could explain why there is wong alasan since it is not like
people's thought that stare at nothing but it actually relates to plural reality of social
construction (Eco in Syuropati, 2011:85). It is true that society always needs to
differentiate something from other things including wong alasan. Wong alasan has
different attitude from normal people so that society rejected it. While normal people
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
650
do many things such as having family, working, and having home, wong alasan is just
set apart of it. This view is so fixed that there is no other meaning for it. This social
construction is like a system which puts people in order rather than organize them (de
Certeau, 1984:35).
Beside society, social imagination also relates to individual and small group of
people who may always be different from herd's perspective. While society strictly
differentiates normal people to wong alasan, individual and small group could be
otherwise. It can be said that meanings are only enabled by certain condition beyond
just merely fixed definitions (Eco in Syuropati, 2011:84). For normal people, wong
alasan could do harm for them so that leaving them alone is a perfect choice.
Meanwhile, wong alasan is considered fine by several people as long as they do not
do any harm at all. Actually, both normal people and wong alasan are human beings
so that living and helping them is such usual social interaction. Some normal people
understand well wong alasan who is not the same with what society think of them as
they have freedom in every interpretative process (Eco in Smith and Riley, 2009:182).
These normal people know that no person is normal at all but many people try to be it
by labeling others as different from them.
At this point, social imagination relates with complex ways of people's thought
rather than simple concepts as parole is more liquid than langue (Eco in Syuropati,
2011:86). Society already stated wong alasan to such people in a bad concept.
However, there are many reasons and views that could vary the meaning of the
concept. Narrative view supports those thoughts by paying attention to small stories
between normal people and wong alasan beside merely following grammatical
constructions (Eco in Smith and Riley, 2009:182). From this view, there is no universal
perspective of wong alasan but its complexity is what people live and understand
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
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everyday. Everyday life indeed provides people with le perruque as narrative ideas
which may be related to system but still got its freedom through their practical actions
(de Certeau, 1984:25).
Narrative views could be seen in above quotes in the novel. In first quote
(Tohari, 2015:119), Amid thought Madiksan was afraid of him but then they were
considered friend to each other. Amid may never knew what Madiksan thought of him
but what he was sure is that wong alasan live in forest and could help each other. While
society labeled Amid as an outlaw, Madiksan helped him to find food. In second quote
(Tohari, 2015:141), Mbok Nikem knew that Amid was a fugitive and an outlaw but
his wife and daughter should not be so but having better food and shelter. She knew
that despite any bad things done by Amid should not also be borne by Umi and her
daughter. She thought that even bad people deserved second chance even it is just for
their families. She thought beyond concept of wong alasan. In third quote (Tohari,
2015:142), Mbok Nikem would guarantee Umi and her daughter's safety from soldiers
pursuing Amid. She thought that even soldiers might still have heart and would not
arrest them. At this point, concept of wong alasan is not only as easy and simple as it
is but also followed by other complex conditions. This is not just a story about wong
alasan himself but also how others respond to them too. In fourth quote (Tohari,
2015:144), Amid imagined how he would live in normal condition with his family in
a village. He may think that people would hate him but he considered himself as part
of society so others will accept him. This option to be normal again shows that both
normal people and wong alasan are such temporary identities. People could easily fall
to other side without knowing any precedence about it. What Amid knew is a chance
for people to accept things that society think are bad. There is always hope and that is
supported by mini stories rather than fixed concept of wong alasan.
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Identity Aspect in Wong Alasan
Beside narrative and contextual aspects, wong alasan also relates identity of
people. As stated above, term of wong alasan is different from wong, alas, or even
wong alas. This is because wong alasan is not about chosen identity but nothing,
meaningless, useless labeled one. No identity could live alone without excluding
others (de Certeau, 1984:10); wong alasan is the consequence and victim of identity
empowerment. They had to struggle for better life while avoiding other people. They
were not even human beings anymore but fugitives of the states. They were really
sognificant other who were excluded because of their otherness (Mead in Smith and
Riley, 2009:55).
Wong alasan in this novel relates to its identity aspect through understanding
of the definition. Term of wong alasan which indicates people who do not live in
normal situation has shifted to identity of exile in this novel. It may also be said that
the definition and its shift have the same essential as people who got excluded from
society. Meanwhile, that same essential thing between them is a plural condition which
enables different and other meanings come to surface from one from another. It seems
that the definition and its shift are stated in same system but conditioned in different
tactics (de Certeau, 1984:76).
The definition and its shift shows that there is such change from fixed to open
meaning. While definition of wong alasan relates to fixed social construction of
people, its shift indicates conditional event that may come to people. That process
actually proposes contingent knowledge construction rather than logocentric one
(Derrida in Smith and Riley, 2009:125-126). In order to show its shift, the definition
has to be deferred in its rigidity to go beyond toward other possibility as stated by
Jacques Derrida in differance and deconstruction (Derrida in Smith and Riley,
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
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2009:125). From this point, the using of definition will only result to fixed meaning.
Meanwhile, that definition actually is never so really fixed at all that its descriptions
that may relate to other ambiguous reality. In this novel, the term wong alasan which
previously understood as man who live in forest, has changed to excluded people, and
then shifted once again by the characters into identity for the exile. Derrida related this
phenomenon to infinite semiosis which could always proliferate endless meanings
(Derrida in Smith and Riley, 2009:126).
From those explanations above, it can be seen that a word may have its
definition but also could be other meanings depends on conditions that may come with
it. The conditions are actually not made, shaped, or even built but already immanent
in cultural system (Derrida in Smith and Riley, 2009:126). Definition of wong alasan
relates to abnormal people who were compared to normal ones. Its shift then shows
how exiles live in nowhere area. This understanding is also applied to identity as which
that word comes to meanings. Identity is never fixed at all but flexible like differance
in interrelated discorse so that other interpretations towards others as well could always
be attained (Derrida in Elliot and Lemert, 2014:170). In other word, as seen in
definition of word, identity may also contain other possibilities rather than simply
obeying fixed definition. Just like open interpretations, ambiguity, uncertainty, and
instability could always be inevitable in meanings of language (Derrida in Smith and
Riley, 2009:124).
CONCLUSION
Term of wong alasan is so rich in its plural context. It may have to follow
certain definitions but that does not totally omit chances for other meanings. Concepts
of wong alasan is different from basic forms and combinations in Javanese language
in wong, alas, or even wong alas so that it actually shaped new meaning by deferring
Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016
Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016
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known definitions. The term contains relational aspects of language signs which is
contextual beside normative and descriptive Wong alasan also relates to narrative idea
in social imaginations and cultural constructions of people beyond merely description.
Wong alasan is also label for the exiled that should be understood by deferring
definitions and giving chances to new meanings. Definition may be useful for
sentences, but its meanings are actually open to many understanding. This novel with
concept of wong alasan contains stories of people rather than following definition in
rigid descriptions.
REFERENCES
de Certeau, Michel. 1984. The Practice of Everyday Life. Berkeley: University of
California Press.
Elliott, Anthony dan Charles Lemert. 2014. Introduction to Contemporary Social
Theory. London:Routledge.
Smith, Philip and Alexander Riley. 2004. Cultural Theory: An Introduction. Oxford:
Blackwell Publishing.
Syuropati, Muhammad A. 2011. 5 Teori Sastra Kontemporer dan 13 Tokohnya.
Yogyakarta: IN AzNa Book.
Tohari, Ahmad. 2015. Lingkar Tanah Lingkar Air. Jakarta:Gramedia Pustaka Utama.