DAYAK JANGKANG: The Origins and Developments

Dayak Jangkang where and how their origins?

Many versions of the origin Bokidoh dialect speakers, both in the form stories from mouth to mouth or from the legend. However, as usual a scientific study, the story of mouth to mouth must be verified either through interviews, field studies, and through the literature study.

Lontaan (Lontaan, 1975: 327) in the field of research into the area Sekadau especially when writing the results of his research in the area Sekadau among others, noted,

“Suku Daya Benawas berdiam di daerah Kecamatan Sekadau Kabupaten Sanggau. …dari kota Sekadau terbentanglah memanjang di seberang sungai Kapuas sebuah kampung. Di seberang sanalah akan ditemui beberapa suku Daya. Di sana ada suku Daya Benawas, Ketungau, Jangkang, dan lain-lainnya.”

In the 1970s, Dayak Jangkang seems to have found in the region Sekadau. Of course, as is already out subsuku left poya tona (land inheritance) (1), because in the 1970s was used Jangkang people migrated to the outer region, both for reasons to eat salary (2) as well as studying the reasons.

However, a big mistake if necessarily draw the conclusion that the origin of the Dayak Jangkang fragments or derived from Benawas Power (3) which is the origin of the county is Sekadau and fragments coveralls or group and Babai Cinga- Dara Nante on an expedition to find new areas in Sanggau.

Sekayam estuary in 1939.
Sekayam River estuary, fell right in the heart of Sanggau. This is where the party rested Dara Nante as it gets to the next obstacle to continued travel through the water toward Mengkiang River along River Entabai.

According to interviews with indigenous leaders and elders Jangkang mention that the origin of the Dayak Jangkang fraction of the group and Babai Dara Nante nante. In a journey to find her husband, Babai Cinga, Dara Nante group disabilities in Sekayam River estuary.

After several days trying to overcome the difficulties, they were finally able to continue the journey back along the River Sekayam. After a long voyage, when he met the child Entabai River (4), directly to premonition along these tributaries. The more upstream, the group then stopped at Entabai river, in a village called Tampun Juah.

In Tampun Juah, Dara nante met her husband, Babai Cinga. After a few days meeting, the group returned to Sanggau to leave the village Babai Cinga. The second parting husband and wife beings is probably due to the call of duty. Tampun Juah is increasingly developing into a busy neighborhood. After the crowded, as usual, problems arise socioeconomic complicated and need a solution. One of them is the problem of food.

Finally, one time residents of Tampun Juah affected by disaster that affecting all citizens. Perhaps this story is not entirely to be trusted and swallowed it raw just like that, but should be interpreted and understood as a symbolic language. What remains to be ditelisik using language symbols and meaning that in the scientific sphere is known as semiotics (5).

Fraction of Tampun Juah
Engkarong tribe from Tampun Juah, poya tona Babai and Dara Nante (6). At that time, there are strange events that befall the Tampun Juah people. Families attacked by "enemies of the dark", each time cooking the rice, direct stench, can not be eaten (people who told it to say that the rice smell of human shit). However, one family had a reason.

Each finished cooking the rice, taken ashes, then sprinkled over rice. The wise family name-wise this is Rege Mang Mincar every meal of rice, the top layer of ash covered with discarded, and the edible layer that did not hit bottom ash. While others who are not doing the same thing, the rice can not be eaten. Because of that, they then think and finally decided to leave Tampun Juah. Everything left Tampun Juah, including tribes and tribal Ribunt Mahala and Mang Mincar also move, although the family had managed to overcome the problem.

Then there was a mass displacement of Tampun Juah to Tampun Entabai. So long in Tampun Entabai, then to move back to Polimpah. From Polimpah nomads again to Ulu Sungai Moncangk (Mengkiang), ie Sotantangk. Long settled in this place, people then return to Mengkiang River downstream, to Nanga Solabau. In Naga Solabau this family stay long enough. Then the family again Mincar River downstream Moncangk to Botuh Barah (until now this area is Botu Barah tribal boundaries) (7).

Then, the Nanga Sobut River met a Malays named Peh. Close family relationship between Mincar and Peh. Wherever Peh travel using bamboo boats with flares, trading from village to village, from the estuary to the upstream Mengkiang. Sometimes travel Peh and her brother using beacons named Dio.

Peh and Dio exchange goods with the Dayak people, such as salt, tobacco, clothing, cloth, iron, bai, pots, spoons, bowls, dishes that bartering to rice. At that time, rural residents are not familiar with the currency because it is far from the town of king. Then came the practice was to tarry Mengkiang Upper River, into a comfortable place for the residents anchored enough. There were stations where people used to exchange merchandise, so called the "hall". From this will emerge as a Call Center of the hall there is named tributary Call or Sungi Sobut.

Relations Dayak-Malays who have this long established and entrenched in the title. The term Dayak fine if the person to place the Malays, the Malays would say, "Odoh mah monik DOMPU" (apparently come ye, DOMPU), it will be answered, "odoh moh somang" (Yes, somang). So, people do not consider Dayak Malays as others, because the origins of their ancestors and the same one but with the term "Sinan" or "Senganan". So, who embraced Islam Dayak called Senganan, not Malays.

Then, the group Mang Mincar Rege and, of course along with his move to Sorontamp, polaman (8) the most. Then from here there is a break into the hue, which Sekantut and so forth Engkarong, from Engkarong broke into Semombat. Sorontamp it from there to Ponyo or Sinyok (Landau now). After Engkarong tribes inhabit the area Engkarong, Engkarong officials occured events and Ribun officer at the time.

The Origin of Jangkang
The origin of Jangkang from a village lobor (9) named Ponongu. Located in Tabao, the left if Moncang forth along the River. In there are two bars Ponongu villages. Usually, there is an agreement, if the low harvest, then one employee party. But somehow, in that year (no agreement) between the two villages, even though both have the village chief, both eventually agreed to disagree a clerk.

In ancient times, two villages separated by a road. Therefore, the term is also known as the left the village and ward right. At a time when it first street right ward clerk, while the left has not.

At the time that employees have a child, with her grandmother at home. They left the village residents. At that time, his father's mother was not at home, still harvesting rice (ngetam) in the field. Pawan child's name. This Ponongu ward, after lobor, became Dorik (Mountain) Sobomant.

Then move from here and then to Dosant, these villages grew into large, many people look for new settlements. There was a cross to be Ensanong far, there are also more distant to the Jangkang. Go to the downstream of which there are Dosant to Kamongk, near Sanggau, became the latitude and Jonti (Pompangk tribe).

Then the most prominent of the Dayak Pompangk is named Sinot beautiful woman who became queen of King Sanggau. Thus, the dissolution of the village approximately Ponongu little later than the time for Babai Cinga-Dara Nante.

Pawan who left homes and Ponongu migrated to the Sekadau region, the area of Mahap. From a young boy who told his grandmother asked the meat to the people who are employees that are named Pawan River that passes through Ketapang District (10). One of Pawan descendants who became empress King of Matan.

Some residents who live in Ponongu areas Terati be Ensanong tribe. There is a direct upstream again met with more Science River upstream to the Jangkang embryo.

Not many people Jangkang time, only three lawangk (11) (three families). They initially settled in the village area Jangkang today, but the Botuh Logunt. About a mile upstream Jangkang village now, who is now a rice field aeral family Loncai (Mang Tini). From here developed, a new burst again. Rather than going downstream, preferably upstream, to the foot of the hill Bengkawan and Boruh named Kobangk. This village leaders are Tiger Out (which became known as Crazy Grandpa or Kek Gila).

However, one day, the villagers got Botuh Logunt pestilence (12). Then move some families, about 5 families (lawangk), to Songongk (about one kilometer from Jangkang now, River downstream Ence).

As a result of this plague, people Kobang and Songongk fights and taunting each other. When people Kobang to pass Songongk Call Center, they heard the sound through the rice with a pestle to pound mockingly, "Nto odoh paji kidoh, nto odoh paji kidoh" (now there is, then there is no more to eat).

In Songongk, there is also a similar incident. Then going home again to Polumpor (raw wood to build houses). Finally, build a permanent home became Ompuk daih, because of its proximity Air Jangkang. Since the late 1940s, until now, residents of this Opmuk Jangkang never more and never less than 8 families alone.

There Jangkang people who married, moved to Tunongk (Parus), and from Parus melaman again to far. Until named Jangkang Punt (Jangkang Original) and Jangkang Tojok. Thus, Engkolai, Tomok, Pisangk, until Toriangk including Jangkang Tojok.

Then, around the beginning of the year 1894 after the Tumbang Anoi, there ketemenggungan in Jangkang, namely local government. Tomonggong Engkarong, who stuck out as Tomonggongs koordionator. Then there ketemenggungan Kopa (in Empiyang), Ensanong (in Terati), Jangkang Tojok (Tumok), Ndoya (Linga), Empurangk (Poter), Soguna (Tija) from Mukok to Kedukul. Seven ketemenggungan coincided with the appointment of the board of Borneo.

As for the name Jangkang Continent, apparently derived from a timber and a creek. Meranti wood in a language called tokamp Jangkang. Wood is a variety of species, there tokamp hill, tokamp botuh, tokamp stars, and tokamp Jangkang. This timber thrives on the left and right of River Eence, river estuaries and Jangkang one of the most prominent is tokamp Jangkang. So the river is called River Jangkang and Jangkang village called the village, while the inhabitants called tribal Jangkang (Djo).

Note:
(1) ownership, customary land, the land ancestors who must remain maintained and preserved. This ancestral land and then characterize the identity of the group.

(2) Among the Dayak Jangkang, people who migrate out of the area to make a living or earning a salary is eaten. There are after many years working in foreign country back ground, but there is a settlement of a new home because they feel already fell at home and get a better livelihood. Dayak Jangkang called Lontaan in his research is a group of nomads, so not a native Jangkang, Jangkang area.

(3) Benawas Dayak origin can be read in Lontaan, op.cit, page 178.

(4) Compare J.U. Lontaan, op.cit, pages 170-171, also mentions that the group managed to meet Dara nante Babai Cinga in Tampun Juah. The elders and leaders called Dayak Jangkang Tampun Juah as tona and poya Jangkang (Engkarongk) first came from Tampun Juah.

(5) See among others, Daniel Chandler, Semiotics: The Basics (Roudledge, 2002), Norbert Elias, The Symbol Theory (Sage Publications: 1991), and Donald W. Thomas, Semiotics 3: Communication, Codes, & Culture (Ginn Custom Publishing: 1982).

(6) not found in the exactly when Dara Nante (founder of the Kingdom of Sanggau) was met with Babai Cinga. However, new Sanggau Kingdom history record and document the happenings in the 18th century kingdom. If so, surely Jangkang Dayak who has repeatedly moved from place to place the events since the attack "a dark enemy" in the form of rice that smells (buh tokek) in Tampun Webmail occurred before age 18.

(7) Until now still can trace accuracy and truth of the story and origin of this Jangkang Dayang. If for example walking, or on motorcycles, from the region Engkarong (Sekantut) to Sanggau, then boil Botuh this region can still be found.

(8) In Jangkang Dayak language, and also in Sanggau Dayak, precursor polaman is a village. At first, who built a house in polaman one family, if in time they looked at fixed and then multiplied into the village. Often called molaman. Dayak habits Jangkang if farming is far from the village and takes over, it's better to establish a permanent cabin, and it is called molaman.

(9) plague because laughing at people or animals.

(10) Presumably, the origin and story of this Pawan can explain why the language Jangkang phenomenon similar to certain areas in Ketapang (especially Nanga TAYAP). I know my friends from this area in Nyarumkop in high school and college in Malang (Mateus Yuli, Dobi, Mark Mardius, Djuweng, Julipin). We are equally telling Bokidoh language and there are no fundamental differences.

(11) lawangk this term seems to have influenced the Javanese language, which literally means: the door. Ordinary Jangkang Dayak calculate how many families with mace or how many doors (lawangk Kudu / Kudu door)?

(12) Once there, one day, the population decline Kobang bala ceremony. As is usually the starting troops, residents removed a small boat (for an adult's arm) and menghanyutkannya. The boat is full of symbol, indicating the charge is all the diseases and things that are bad. On one night, the boat crossed the Logunt village. Residents heard the crowd in passing, as if the crowds. A voice crying and there was a groan and a voice for help. Supposedly, because it sounds bad and no good signal, no response. Unfortunately, the sound hgaduh for help disahut, "If no strong perabuh pedaling again, stopped, and menataplah here with us." The pestilence was immediately attacked Botuh Logunt citizens and they all hit pestilence.
***
This article is part of my book: Dayak Djongkang, from Headhunting to Catholic Majority. Forbidden to quote or reproduce the text without mentioning the source and author names.

Ketajaman Gus Dur endus China Aksi boikot guanxi terasa pasca kerusuhan Mei 1998

Ahad pekan lalu masyarakat Indonesia merayakan 40 hari wafatnya Presiden ke-4 RI Abdurrahman Wahid.

Mantan orang No. 1 yang akrab disapa Gus Dur itu meninggalkan kita pada 30 Desember 2009. Ia kembali ke bumi pertiwi, tempat nenek moyangnya pada sekitar 1700-an menjejakkan kaki di Jombang, Jawa Timur.

Salah satu citra Gus Dur yang tak mudah lekang dari ingatan ialah tindakannya yang kerap out of the box. Lawatan ke luar negeri pertama dilakukannya bukan ke Amerika Serikat atau Eropa, tetapi justru ke Republik Rakyat China (RRC). Ini tidak biasa, sebab biasanya presiden negara berkembang melawat ke negara adidaya, membangun persekutuan.

Banyak orang mencibir tindakannya waktu itu (1999) karena dianggap nyleneh. Ketika konferensi pers pertama usai terpilih jadi presiden, Gus Dur menjelaskan latar dan alasannya mengunjungi China. "RRC negara besar dan sangat potensial dari segi ekonomi. Jadi, kita justru rugi tidak berhubungan dengan China," tegasnya.

Dalam konferensi itu pula, seorang wartawan istana sempat nyeletuk, dengan membeberkan sejarah diplomasi RI-RRC yang tidak begitu mulus sejak 1965. Gara-garanya, Peking (sekarang Beijing) diduga kuat oleh pemerintah Orba terlibat dalam G-30-S/PKI, terutama karena menyuplai senjata untuk membantu pemberontakan PKI waktu itu.

Lagi-lagi, Gus Dur menepis, keterlibatan RRC itu hanya sebatas asumsi, belum tentu benar. Berdasarkan alasan rasional sebagaimana yang dikemukakannya, Gus Dur justru balik bertanya, "Kalau kini saya membuka kembali hubungan dengan China, mengapa tidak boleh?"

Gus Dur tetap Gus Dur, sulit dibaca dan ditebak. Ia kokoh dalam pendirian dan terus ngotot pada keyakinan yang dianggap benar.

Hubungan khusus

Secara genealogis, Gus Dur mempunyai hubungan khusus dengan China. Sejarah mencatat, salah seorang keturunan raja Majapahit pernah mempersunting putri raja Campa. Dari buah perkawinan itu, lahirlah Tan Kim Ham, alias Abdul Kadir. Dari garis keturunan Abdul Kadir lahir Sunan Ampel yang melahirkan K.H. Hasyim Asyari, kakek Gus Dur. Ini dicatat dalam buku Yan Bin's Genealogy 1770-2004 (2004) yang diterbitkan Paguyuban Keluarga Keturunan Gan, di mana Gus Dur dan Yenny Wahid aktif di dalamnya.

Itulah sebabnya, Gus Dur membela mati-matian etnis China yang, ketika Orde Baru berkuasa, secara politis dipinggirkan. "Orang yang membenci etnis Cina tidak tahu sejarah. Sebab kalau mau ditelusuri, kita semua keturunan China," kata Gus Dur waktu itu.

Pernyataan Gus Dur kontan membuat orang terperangah. Maka ia pun menetapkan Imlek sebagai hari libur nasional. Dan membolehkan kembali simbol serta atribut China berkibar di Nusantara.

Namun, Gus Dur mengajak bangsa Indonesia rekonsiliasi dengan China bukan semata-mata karena ia sendiri keturunan China. Lebih dari itu. Gus Dur melihat, pada masa-masa mendatang China sebagai suatu jaringan (networking/guanxi) perlu dirangkul untuk membangun kembali perekonomian Indonesia yang baru saja dilanda krisis hebat.

Dan kini, ketika area perdagangan bebas Asean-RRC dibuka, hubungan dengan China tidak bisa dinafikan. Gus Dur sudah sejak awal menyiapkan masuknya pengaruh China, bukan saja dari sisi budaya, tapi juga ekonomi dan bisnis.

Gus Dur mafhum, sebagai guanxi, kekuatan China sangat diperhitungkan di mana-mana, di seantero dunia. Studi tentang hal ini, antara lain dilakukan Gary Hamilton (1989). Ia sampai pada simpulan, guanxi memainkan peranan besar dalam kapitalisme di tiap-tiap negara-negara (waktu itu disurvei negara-negara industri baru atau NICs).

Bahkan futurolog John Naisbitt melihat guanxi adalah model kapitalisme di Asia. Dalam buku Megatrends Asia (1996) Naisbitt menyebut kecenderungan besar akan terjadi di Asia, yaitu adanya perubahan paradigma negara-bangsa (nation state) menuju networking.

Seperti juga Gary Hamilton dan Niasbitt, Gus Dur pun meyakini guanxi. Itu sebabnya, ketika orang ramai-ramai mengiritik ia banyak menghabiskan waktu untuk berkunjung ke luar negeri, Gus Dur enteng menjawab bahwa orang yang mengritiknya tak paham apa yang dikerjakannya. Atas kritikan itu, Gus Dur bergeming dan tetap pada pendiriannya: kalau mau selamat, guanxi perlu dirangkul.

Keyakinan diimbuh data dan fakta, membuat Gus Dur memprioritaskan kunjungannya ke China. Kunjungan itu, mencairkan kembali hubungan diplomatik Indonesia-RRC, setelah sekian lama beku akibat kebijakan politik luar negeri Indonesia semasa Orba. Sekaligus Gus Dur menepis opini umum yang mengatakan, selama ini Indonesia secara sistematis telah melakukan diskriminasi rasial.

Apalagi, kerusuhan Mei 1998 seakan-akan membenarkan, memang terjadi apa yang disebut sebagai gerakan etnic cleansing (peminggiran etnis) China di Indonesia.

Aksi boikot para guanxi sangat kita rasakan pascakerusuhan Mei 1998. Ratusan triliun rupiah dana segar milik para taipan, yang notabene keturunan Cina, keluar dari Indonesia saat itu. Ini membuat ekonomi kita yang terpuruk sejak 1997 jadi makin ambruk karena adanya capital outflow.

Pelarian modal keluar negeri ini, antara lain ke Singapura, Hong Kong, Taiwan, dan RRC sendiri; selain sebagai akibat perasaan was-was akan situasi di Indonesia, juga sebagai aksi protes atas dugaan praktik "etnic cleansing" yang dirasakan kaum minoritas pada Tragedi Mei 1998.

Dana segar itu, kemudian menumpuk di Singapura. Dengan mudah membuat para guanxi "mengobok-obok" rupiah, sehingga nilai tukar atas US$ semakin anjlok. Kejadian itu membuat kita merasa kecil di hadapan sebuah jaringan bernama guanxi, sekaligus menjadi warning bagi kita untuk tidak memandang sepele etnis China lagi di bumi pertiwi karena mereka memiliki jaringan luar biasa.

Masih segar dalam ingatan kita, usai tragedi Mei 1998, sebagai ketua PBNU waktu itu, Gus Dur menyerukan kepada keturunan China yang berada di luar negeri untuk segera kembali ke Indonesia. Gus Dur juga menjamin keselamatan mereka. Dan kepada warga pribumi, dihimbau agar mau membaur dengan warga keturunan.

Rekonsiliasi nasional yang sejak awal dikumandangkan Gus Dur, semakin mendapatkan implementasinya begitu ia dipilih jadi presiden. Untuk memulihkan ekonomi nasional, langkah pertama yang ia lakukan adalah memanggil kembali para pemilik modal agar mau berinvestasi di Indonesia. Gus Dur yakin, suatu pemerintahan yang tidak menerapkan politik rasialis, akan membuat para guanxi merasa aman menanam modal di Indonesia.

Ini pertimbangan ekonomis kunjungan beliau ke China. Dan waktu kemudian membuktikan, Gus Dur yang dianggap nyleneh, ternyata benar. Ia seorang visioner. Butuh waktu 10 tahun agar mata awam tercelik melihat apa yang ia lakukan.

Oleh R. Masri Sareb Putra
Dosen Fakultas Ilmu Komunikasi Universitas Multimedia Nusantara

catatan:
dimuat Harian Bisnis Indonesia, 9 Feb 2010

The Dayak Jangkang Repentance: from Headhunting to be Catholic

Areas of headhunters called Jangkang, first visited by "tuan serani" at around 1930.

The term "tuan serani" is specifically posted to call Dayak Jangkang foreign missionaries in the old old days. Tuan mean master or a priest and serani mean a Christian.

Thus, the term was intended as a Catholic priest named Pastor Fridolinus van Vehgel. This was done in order to tourney in the Sanggau Parish region.

The visit of this historic place before independence in October 1934. As known, the origin of the Jangkang parish in the beginning is part of the Sanggau Parish.
Sanggau parish in 1939 as a Jangkang parish embryo.

Sanggau Parish itself comes from Sejiram. In 1909, Father Gonsalvus who worked in just a week in Sejiram and later settled in Sanggau, the city at Kapuas River banks. A young man who was interested in mission work, Tolli, joined together Gonsalvus. As the approval of his parents, he was finally coming to school in Sejiram, Upper Kapoeas. Tolli eventually attracted many young men joined the school in Sanggau to Sejiram. Learn more about the history of the establishment of the Sanggau Parish can be read in the report, Sustainable research on Parish Profile Sanggau by Boelaars, et al. especially pages 29-33.

Books of status animarum (from the Latin word, status = position, status and animarum = soul.) So, status animarum is a book that records the status or race data, complete with date, month, year of birth and when receiving the sacraments in the Catholic Church tradition.) Jangkang parish initially stored in the Sanggau Parish.

Kobang mass baptism in the year 1939 by Father Ewald Nobel. Himu at that time was a teacher and he baptized according to Catholic rites and attended by the head of the village.

Unfortunately, the original book disappeared during World War II. So, after the war, Father Fridolinus try knitting again strands of history by relying on memory and mobilize all of his mind to write them back.

In 1934, the number of Catholics in Jangkang was not yet how. Generally still embrace the original ancestors. However, from memory Fridolinus Father, the Japanese occupation era around the year 1942, the number of Catholics on the ground Jangkang approximately 150 people.

Two European missionaries of the Swiss and the Dutch Pastor Lazarus and Herman. They love and be loved by the Dayak Jangkang.

Two messengers, Herman and Lazarus tourney on foot. They climbed the hill, down the valley, and across rivers. What a great their services for the Dayak Jangkang! No wonder, when people hear Lazarus died while on leave in Switzerland due to brain cancer, they cry and gathered together praying that their beloved pastor had gone to heaven.


For ease of service, parish, parish founded Sanggau parish. Before the war, parish, parish existing in the region is the Jangkang parish Kobang, Jangkang Continent, and the Turtles.

Stasi (from English word 'station'), this parish has been welcoming visitors since 1934. However, just received a visit on a regular basis in 1937. Priests who had turne to this parish is Father Fridolinus, P. Christianus, P. Ewald Prize, and P. Kasianus.

It is important to note in a series of parish ministry Sanggau mission is the mission of the efforts and services to educate the Dayak Jangkang ethnic educated, so that more adaptive to the current and changing times. On September 1, 1937, P. SD Jangkang Christianus open. A year later, on October 3, 1938, primary schools receive subsidies from the government, which then is popularly known SD Subsidi Jangkang.

Year 1938 also became an important milestone for P. Ewald and Br. Donulus establish a new school building in Jangkang Benua. While in Kobang erected a chapel. Because the school and the people are permanently in Jangkang, it was decided since 1938 till May 1942 became the priest Father Ewald remained for Jangkang region. Ewald would rather live in Kobang because the cool weather and cold, and besides it was on the back of Mount Balu (Boruh) and Bengkawan. Because more often live in Kobang, the Pastor Ewald, dubbed "Mr. Kobang".

Besides the cool weather, Ewald lived in Kobang also for security reasons. European missionaries, he became a fugitive accomplice and Japanese soldiers at that time. After painstakingly trying to hide and move their homes, Ewald finally gave it up. He was arrested by the Japanese. Then forcibly taken to a detention camp in Kuching, and died in prison camp before his fellow prisoners released in 1945.

After all, after the arrest and intimidation of Ewald Japan, the Church is not covered Jangkang speck fear. In fact, in November 1943, received a visit of Javanese priest, P. Adikarjana. This Javanese priest even baptize and convert some people and inaugurate Jangkang marriage and the surrounding population in the Catholic religion.

Post-Japanese occupation, P. Fridolinus had a pastoral visit to Jangkang in 1946. New in March 1947 came to Jangkang Father Josef Herman van Hutlen.

The first Jangkang parish church building, first used on Christmas Eve mass in 1951. At that time the parish pastor was P. Herman Josef van Hulten.


Herman was on leave in October 1948. During vacation, he was replaced by P. v.d. Bos, Hyasintus Key, and P. David Paulisse which include duty finish area boundaries of the community Jangkang rectory, Kobang, and turtles. Also purchased the former home of Himu teachers. After returning from vacation, 1946, P. Herman remained on duty in Jangkang.

Father Diomedes in his capacity as an economist Pontianak Diocese helped prepare complete and houses belonging to Himu became the first rectory. Development plan of the church began to be negotiated at that time.

Thus, the 12 September 1951 at Jangkang parish was officially opened by the Bishop of Pontianak at the time, Msgr. Tarcicius van Valenberg by mail AV numbered 383/51. From then on, the books removed from status animarum Sanggau Jangkang to be stored on the Continent since July 1, 1951.

Mgr. Tarcicius van valenberg, bishop of Pontianak at that time. To his letter, the Jangkang parish was erected.

In addition to the church building, mission critical look at the school founded Jangkang ground. Not only as a means of liberation from the Dayak Jangkang isolation, backwardness, and ignorance. SD Jangkang also seen as a doorway to liberation in the broad sense, the liberation of inner and outer. Recorded as primary school teacher who first Jangkang Himu from Kobang.

After receiving a subsidy from the Government, Elementary Jangkang then get extra teachers of Fr. Ayub of the Mandung. The first religious teacher was Marius Linggi of Sejiram. In early 1942, Marius Linggi replaced by Nyurai until the year 1946.

After the war, who served as assistant teacher of religion is Ign. Ahoy origin Kobang and F. Kangen comes from Penyu. Religious teachers were added again, which is F. Tion of Jangkang and St. Ahim from Empiyang.

Establishment of schools, was abundant fruit. Many children, especially school children, interested in being a Catholic and were baptized. Religious instruction (often also called catechumens. Namely baptismal candidates (Catholic) who will be baptized prepared in such a way, not just knowledge about the Catholic religion, but also especially inner preparation) for school kids do after school lessons. Apparently, these children will also influence their parents to further Catholic too.

In 1947, the school reopened in order to accommodate the children in Empiyang and Kotup. Elementary School opened in 1948 in Ketori and Engkode (Upper Sape) and Entakai. Then, in the 1950s opened another elementary school in Empodis, Darok, Sum, and Lalang.

From, and through schools, evangelization among the Dayak Jangkang started grateful. Of school children is also the Catholic religion began to go into people's homes, such a compromise between the Church and the local culture. And slowly started to happen the local culture cross over or hybrid.

However, in terms of entry of the Catholic religion in the middle of Dayak Jangkang, hybrid terminology is not entirely correct, because the hybrid is the result of mixing two different kinds of things, make something new. In the case of entry of the Catholic religion into the middle of the Dayak Jangkang seems most appropriate adaptation and acculturation. Because, at the crossing, which was the dominant views of the Catholic Church.

How catholic church teaches faith through culture and the minds of the Dayak peole can be read in a catechism book compiled by Pankat KA Pontianak (1981) Semangat Kristus (The Spirit of Christ). So, the missionaries in their evangelization of acculturation among Dayak Jangkang doing something was very interesting. Not only from missiology science, but also the science of semiotics.

Capuchin Order provincial P. Clementinus visit Jangkang parish and offered a Mass in 1959.

Missiology is indeed a science of techniques spreading the faith to the nations by spreading the Catholic faith, without denying or eliminating the local culture of Western missionaries applied correctly.

As noted Boelaars OFM Cap from Atma Jaya Research Center in 1979, "Missieonering method originally used by a visit from village to village without an invitation. In the villages visited endeavored to establish schools for children in surrounding villages, or at least tried to be the children who wished to study sent to places that already have such schools in Sanggau and Nyarumkop."

Interestingly, Boelaars underlines a very unique technique of how the mission and culture through indigenous Dayak Jangkang at an early stage. "Finally secretly compromise arises between these two groups (Dayak Jangkang and church -author) in order to avoid gaps that increasingly pointed the way to accept the new religion, but important elements of the old traditional ceremonies such as birth, marriage, disease and death, a celebration of rice, is also still running.

There are even villages regularly every year to worship ceremonies are animists. This is just starting to change since the P. Anton as an indigenous priest began serving in this parish (Boelaars, 1979: 26). The Church gave birth to what is called the adaptation and acculturation.

P. Anton as an indigenous priest began serving in Jangkang Parish.

When the conditions for the establishment of a parish is fulfilled, then the Jangkang parish was established as an independent, separate from the Sanggau parish as a parent.

So, then on September 12, 1951, officially stand Jangkang parish boundaries is as follows.

Eastside District Sekayam and Mualang area.
West side Sekayam River.
North of the border district and Kembayan Sekayam.
South side of the Kapuas River.

Jangkang Parish Catholics numbered 1,100 people when set up, it's spelled out in 350 people who are still catechumens. All the way from first menggereja live up to the 1970's, Jangkang parish experienced at least two times a change or revitalization areas.

First, in 1962. Region Hulu Tanjung (between Kapuas River, Sekayam and Engkatat) combined with Sanggau Parish. As a result of downsizing, as many as 226 Parishes Catholics Jangkang animarum reduced and its status was transferred to the Parish Sanggau.

Second, the priest of Jemongko gave the Hulu Sae (Sub Noyan) became part of the area Jangkang Parish. This new area consists of six villages with a population of about 750 inhabitants. Of this amount, only four people have already embraced the Catholic religion. The challenge, as well as the mission of the Church is how mengkatolikkan (make the headhunters to be Catholic)Jangkang 746 people again?

Therefore, start thinking a new mode, so that church attendance is more deeply rooted. So, built the rectory (priest's residence house) and the church building. The first parish rectory Jangkang is the former home of an expanded teacher Himu with two rooms and a kitchen in 1950.

Jangkang parish region as a part of the archdiocese of Pontianak.

While Jangkang church was built by village artisans, skilled workers aided the ethnic Malays of the Balai Sebut. Part of the church building was completed and first used on Christmas in 1951. This church building will only really fully completed in 1959.

Having successfully built the rectory and church building, the mission also founded the dormitories. Particularly dormitory for elementary school children Jangkang which opened after the independence of the Republic of Indonesia. In 1962 built a dormitory that also functioned for the parish hall.

Jangkang former rectory house, now abandoned and no longer resident.

Entering the 1970s, the national economic situation more difficult. Food crisis began to be felt everywhere, including in Jangkang. Father Lazarus is known to be very generous, helpful, and skillful treatment of the sick people, getting food supplies from abroad.

In the midst of food crisis that is, to come aid in the amount of more than enough supply in the form of bulgur and milk powder. Residents who have money can buy low prices. However, for those who can not afford sufficient energy exchanged with the work of a priest (Works with people to get wages in the Jangkang language called ngosangk.

The tradition is still alive today. His reward according to the needs of an increasing life. Ngosangk Now day's pay for this type of jobs mild to moderate, such as cutting and grazing, or sowing, ranging from Rp15,000. 00 - Rp20,00. 00 per day. As for the type of heavy work, such as digging or carrying heavy loads even higher, between Rp25,000.00-Rp35,000 per day). Day work got four cans bulgur. Incidentally, Pastor Lazarus with Father David saw no immediate major projects done, but it requires effort and cost a very large.

Kampung Jangkang located right on the river rushing Ence from the valley of Mount Bengkawan. On the left and right of the river are fertile. Mountain land mud mixed with the leaves, eventually forming a very fertile topsoil and pile up more and more along the riverbanks.

There Jangkang Dayak custom, they most like to grow vegetables on the riverbanks. Cassava, sweet potato, transplantation (katuk), pusu (troop) toluk (egg) (sugar cane flower), papaya, mustard greens, spinach and vegetables of all kinds flourish in Ence river.

Unfortunately, every monsoon, the village Jangkang always flooded. As a result, a lot of material loss arising. Livestock lost along with the flow of flood, like the sap of property also soaked drift, not to mention countless hassles during floods. Water entered the house and, after that, takes time and effort to clean it up.

To prevent flooding, the Science River which flows from upstream villages Jangkang made it necessary to reduce the sewage flow of water.

So Lazarus and David were designed to make the canal that cuts across the Ence River transparent to downstream villages. Length of more than three miles. The width of six meters. Special and in the hills, the location of the bathhouse Paulus Kipa is also a catechist, Lada trench depth reaches 20 meters.

So you can imagine, what a wonderful project initiated and David Lazarus is to save Jangkang from flood hazards.

Trench Lada was built by a duo Lazarus-David saving the residents from the flood.

In the upstream, there was a small hill blocking. However, there is no other way but to cut the hill, although there are rock bottom Wadas.

The workers who broke the stones were resident and surrounding Jangkang who are experiencing a food crisis. The priest and the people are equally benefited by the project. Few, long into the hill. Thus, work by work begins.

Finally, about a year, the canal was finished workmanship. Then given a name by taking a combination of the first syllable and David Lazarus name of "Lazarus-David or Lada".

Later, this exemplary project and practiced in other places by the parish priest outside Jangkang.

The early 1970s, the development of very rapid Jangkang Parish. Increased more great race. Recorded in 1975 the population in the Jangkang parish area were 22,280. They were scattered in distant places.

The distance from the farthest point from the parish center to Polo Poda Jangkang along 36 km. Before there is an adequate road to go through the motor, the trip walking distance 13 hours. The number of Catholics in 1975 as many as 6,762.

At the beginning of the Jangkang parish standing, sacramental ministry and the development of people of faith made by visiting priest villages. Visits carried out on foot through a difficult route, sometimes climbing a hill, explore the valley, down the canyon, cross the river, and tread the swamp. Because all traffic routes aimed at achieving several villages, and in each ward usually overnight, then travel Jangkang priests called "turne" (tourney).

Turne time may take two to week. When turne, eat what the priest provided the people and the people stayed at home, too. New in the 1970s, turne to involve villages catechists. In fact, a very important role as a catechist pacer and prepare the people. Then, on the last day, or closing, there was a priest.

Because development is so very fast people, required a non-religious force priests to serve the non-sacramental character. So in 1974 was sent to work in Jangkang Brother Paulus Tikui, known OFM Cap enterprising and skilled work in carpentry. He was also very authoritative, so that the people respected and district officials Jangkang.

Brother Paul helped build a new church and also a new elementary school that moved on the River That, Dampah Robungkang feet. In 1976, a brother came back from Holland, Frans Pallandt. Brtoher Frans, as he is familiarly called, is very close to the people, especially young children. In an instant, he was very fluent Jangkang.

You could say, the era of the 1970s until the 1980s was a golden age of Jangkang parish. Hidup menggereja (Catholic religious life) very dynamic life. Relations priests and brothers with a very close race. Every night held a full rosary.

Every Sunday evening prayers were held Salve. Every Sunday, a church filled with people. In fact, on Church holidays (Christmas, Easter, Pentecost) in the entire parish congregation spilling Jangkang come to celebrate for three days. They stayed in people's homes. In a series of Church's feast day, there is usually a crowd and sports games that involve not only the Catholic population of the village, which also non-Catholic.

In this golden age also the local customs and culture began to be adapted. Akulturisasi (acculturation) process run smoothly, along with a growing number of religion teachers and catechists local son who helped the priest in sacramental ministry and Seara take an active part in pastoral care.

Discussions held more intense. Parish pastoral activity more and more, touching almost all the people of the base. In fact, in the parish center is often held retreats. Preparations for the reception of the sacrament is also very serious.

One of the many adaptation and acculturation is when the Parish Council issued Decree Jangkang on the Customary Law Concerning Religious Life dated August 16, 1977 signed by Father Anton as Chairman of the Parish Council. This decision is the intention of compromise or cross over between the traditional local culture and teachings of the Catholic religion.

In fact, adaptation and inculturation in the parish in advance Jangkang has been enacted. Dated December 25, 1965 for example, Stephanus Ahim as Head Empiyang Parish Indigenous customary law setting prevailing in the area of child Empiyang patterned Parish ecclesial.

This decision letter as confirmation of the opinion of chiefs in a meeting dated December 24, 1965. This decision can be called as adaptation of the teachings of the Catholic Religion which regulates issues regarding Catholic marriage.

Brother Franz was working hard to build Jangkang parish church building. At that time workers were still manual work, so slaving.

A second Jangkang parish church building, built in 1976 by Brother Frans Pallandt and Paulus Tikui. Development during the P. Lazarus became parish priest at that time.

If there is a violation or disagreement on both sides of the marriage, then the solution is not through religious judiciary, but custom is adopting the customs and culture of the Dayak Jangkang. Adopted a customary law on divorce, marriage is not legal, valid marriage, divorce after marriage, adultery, and the basic customs (tahil). Read more about this decision can be studied in Boelaars, op.cit., Pages 84-86.

However, because Anton is the first native priest who worked in Jangkang, and his influence is huge and significant impact on the development and Dayak Katolikisasi Jangkang, he became a milestone for the adaptation and inculturation. As noted Boelaars (1979: 31-32) the following:

The appeal of "Katholicisme 'increased after the arrival of P. Anton Innocent Daem 1975 as the first indigenous priest serving in this Jangkang ground. At that time Protestants also felt pressured slightly and started to 'attack' spread the religion starting from the Mualang, Sanggau, and Sekayam, causing competition with the adherents of the Catholic religion. A healthy competition would benefit because each party seeks to increase knowledge of the teachings of their religion, but on the other hand the unity of the village needs to be cracked so it can give other groups a chance entered.

A letter from Mgr. Herculanus years of Missio-1969 a new policy in fact partly justifies the means of pastoral work that has begun in the Jangkang parish, and partly to give new ideas to the awamisasi (delegations to the layman) local church. "

On Sundays and religious holidays, Catholics in the parish of Jangkang conditioned not work. This is in accordance with the teachings of the Church, in order to specialize in one day a week to worship and glorify God.

Jangkang Catholics today: less maintained their faith. Catholics number Jangkang parish was amazing, 22,000, but the quality of their faith is lower than the 1940-1980s.

And that's how it happened. During Lazarus became Jangkang priest, Parish people obey. Because of the strategic location of the presbytery, Jangkang people who passed down to the fields,hunting, fishing and into the garden, so the suggestion to not work on Sunday was followed.

Unfortunately, when the number of Catholics grew more and more, the maintenance of their soul is less. Everywhere, as in the face of this earth, when there is no longer a challenge, people become lazy and complacent fast. Jangkang Catholics there is now 22,000, the majority of other religions in the Jangkang district.

Where are the seeds of faith planted by the missionaries? Perhaps in heaven, the apostles, who were white, kept praying that Jangkang repent for the second time .....
***
This article is one chapter of my book Dayak Jangkang: from Headhunting to the Catholic Majority. May quote part or in full, provided that identify the source and author's name.

Bologna in the Arms of a Twilight

Short Story: R. Masri Sareb Putra
In 1997, I had to Bologna attending The Bologna Book Fair. I met with two beautiful Italian girls who sell coca cola in front of the hotel I was staying, Jolly Hotel. Remembers when it was, I wrote this short story.
***
BOLOGNA in the afternoon was wet after rain. Rain crystal glow. The glow of sunset swept. The wind blew gently shaking the leaves wet. Beads of water at the end of the olive leaves fall to the vulnerable.

A corner, not far from Piazza del Nettuno, in a garden full of flowers. Luciano sat thoughtfully.




This place still leaves a Renaissance building. Once upon a time a haven and meeting the maecenas (merchants). Very famous for Fontana di Nettuno lies fairly high.

Luciano's eyes focused on range rainbow hues that graced the western horizon. In April, as well as elsewhere in the Alps mountainous areas, the range during the day more than night. No wonder, at 21.00 the sun was reflecting the color of twilight.

From the files of that light, as if seeing Luciano beloved figure. And now the figure is present permeates the entire body and soul. Slowly pulled his wallet from his blue jeans pocket. There is still an image stored neatly. All were clear in color. He looked at photos Ruth Kumala Dewi, who was smiling, as if life and speak sweetly. He strokes the photo-rubbed gently.

He and Ruth had often walked Fontana di Nettuno at the heart of the city, after undergoing intensive courses. University of Bologna was very strict discipline. No wonder that this university has long existed. One in five of the world's oldest university, since the Roman empire professionally managed and implemented public lectures. Being forerunners studium generale.

After college, they usually stop first at a rental store novels of famous literary or find a slice of pizza is easily found along the road pedestarian. A novel by Umberto Eco, Il Nome Della Rosa, who became famous after translated into English, The Name of The Rose, they read out together.

After that, they were chatting freely, looking at the roses. Rosa in the Latin language, the flowers of love, who was then flourish. Sheen setting sun that fell struck the flowers.

Luciano now teaches at his alma mater. From campus, Luciano to walk to where they once used to mingle. Journey that makes it feel fresh.

Bologna is a city that is cool and beautiful. The streets look tidy. Buildings European-style with quaint architecture. Flowers in each corner of the city. But more than that, there was an enchanting beauty of Luciano. The beauty is more beautiful than Bologna. The beauty of a woman east: Ruth Kumala Dewi.

Although different departments, where Luciano taking Modern Philosophy while Ruth took Creative Writing, the two often met at the student activities organization. Ruth Kumala beautiful girl, smart and agile. Also a radical thought. Great girl, who was always fascinated Luciano every time speech.

Often two different human races are involved in fundraising for social activities. Had also involved a protest at government policies that pro-war and anti-abortion protests. They often meet, discuss, arguing, fighting and eventually fell in love: a feeling of walking slowly and eventually became so deep.

Finished her studies, Ruth returned to his country, Indonesia. She later joined the opposition party in the country. There became one of the enterprising activists voiced anti-democratization in the country.

While Luciano remained in the country, continue to take the doctoral program of study at the University of Bologna. Luciano now became one of the teachers there and write a dissertation about the middle of Machiavelli's theory and practice in Indonesia.
Since the last meeting, they never met again.
***

LUCIANO had never received the news of Ruth. The news that he got more about the political urgency in Indonesia. He often saw large-scale demonstrations in Indonesia through international television networks.

Finally, he heard Ruth subject gallant and could not go abroad. The news was vague. The only other news from Ruth who had Luciano received the last year via email notifying them that Ruth was in the pressure and hard contact with the outside world. He said that need help. What kind of assistance, Luciano did not know. But at least he was grateful that Ruth is still alive. That means he still has hope.

"You know Luciano, I have to go. If you had to choose I want to stay with you. Want to continue to caress your face. Want to straighten your clothes, want to keep reading verses with Umberto Eco, "Luciano," said Ruth on one morning before returning to his country. "But my country is critical. There the people grew poorer. This current government dictatorial and corrupt. My people suffer, Luciano. I have to help them. Maybe I can not do too much for my people, but I will not stand if I keep listening to my people here each day with a sad death, "Ruth's eyes.

Ruth's hand stroked his cheek Luciano. Touch of tapering fingers felt peaceful. He whispered softly, again warm.

"I love you, Luciano. However, I also love my parents and my country. We do the task and call each one. I hope we can meet again someday. "That's the last word on Luciano Ruth. Luciano still dazed. Not saying a word.

Until now still waiting for a meeting Luciano as ever. Once, in a week, he took time to come to the flower garden corner of Bologna simply entertain themselves. Or to recall memories of the past. When Ruth was still with him. Perhaps this hope vain and naive. However, he continued to try. He did not give hope. Hopefully the wait ended reality.

Luciano continued to search for information development in Indonesia. Latest news he can from the international news network is that the Indonesian situation is getting worse.

People are sick of the New Order regime growing impatient. Some time ago, troops opened fire on student demonstrations. They arrest the opposition. Including one of the women activists were arrested.

"Could Ruth?" Luciano really felt scared that happened. Soon he was wasting shadow. Ruth could have been kidnapped. Then killed.

Ruth was kidnapped? Then do not come back again? This is the most feared.
Luciano also heard the news that a massive demonstration in Jakarta not able to topple the authoritarian regime.

"Could Ruth be free?" Luciano muttered to himself.
He tried to contact the Department of Foreign Affairs. But it still did not hear anything about Ruth. Luciano did not want anything happened to her lover. It was truly desperate.

"Is Ruth's dead?"

"No! No! Ruth can not die, "Luciano entertain themselves. "She has promised to meet me. Ruth had never lied. And she'll survive. "Luciano head feels heavy. He staggered.

This is the fifth year since the last meeting with Ruth. Luciano still often go to the flower garden. That afternoon, Luciano deliberately add new footprints there. Traced back to the way memories with Ruth. He wanted to calm down. Cool heads and minds after class.

Last night, via yahoo. Luciano received an email from Ruth.

Luciano Tardelli My dear,
We've both read Il Nome Della Rosa, Umberto Eco's work is beautiful. We know, a character in the novel is unique. One of life behind the walls of the monastery. The other outside. But, can merge because of love.
I feel very strange day. I felt so like a character in the novel. You're so Adso and I girl. Benedictin monastery walls are sturdy and tall. However, it did not prevent two people having love. Although divided by profession and life choices.
Yes, love is more powerful than anything. In fact, sometimes stronger than death. We'll be in love.
I'm sorry I still can not keep my promises to meet you.
Best wishes,
Ruth Kumala Dewi
***
BOLOGNA in the afternoon was wet after rain. Sheen afternoon bias swept by late afternoon sun. Breezy breeze. Gently shake the leaves wet. Beads of water at the end of the olive leaves fall to the vulnerable. Entire whole rose petals around the Piazza del Nettuno.

Far in the corner of a city park bench, Luciano sat thoughtfully. He looked at photographs indistinct Ruth Jade. As if smiling. As if to say something to him. He caressed the picture lovingly.

Luciano in the afternoon watchs CNN. Demo back occurred in the heart of Jakarta. This time at Semanggi. Rows of students joined the anti opponent. The situation was a mess.
"Der, bam, bam der der!"

Security officers have been reasonable. They drive out and silence the demonstrators with a shotgun.

One bullet hit the rifle is Ruth Kumala Dewi.
***

Book Banning and the Rise of Neo-New Order

Administration of Susilo Bambang Yudhoyono (SBY) to make rippled back end 2009. The government banned five books: Dalih Pembunuhan Massal Gerakan 30 September dan Kudeta Suharto by John Rosa, Suara Gereja bagi Umat Tertindas: Penderitaan Tetesan Darah dan Cucuran Air Mata Umat Tuhan di Papua Barat Harus Diakhiri by Cocratez Sofyan Yoman, Lekra Tak Membakar Buku: Suara Senyap Lembar Kebudayaan Harian Rakjat 1950-1965 by Rhoma Dwi Aria Yuliantri and Muhidin M Dahlan, Enam Jalan Menuju Tuhan by Darmawan and Mengungkap Misteri Keberagaman Agama by Syahrudin Ahmad.

According to former Jaksa Agung Muda bidang Intelijen (Attorney General Young of Intelligence-- Jamintel) Iskamto, "Jamintel do research on books that have been made clearinghouse dated December 3, 2009 to 5 books." It was conveyed in a press conference AGO Year Performance Report 2009 at the AGO, Jl. Sultan Hasanuddin, South Jakarta, Wednesday (23/12/2009).

Jamintel said that the books were banned because disturb public order, contrary to the 1945 Constitution and Pancasila. Not mentioned in detail which part of the fifth book of disturbing public order, in conflict with the Constitution of '45, and Pancasila. AGO Kapuspenkum Didiek Darmanto just said, clearinghouse is to examine the substance of the book. "We just checked the substance of the book, not the person," said Didiek. "Attorney General does not share the authors examine the books."

During his administration, was recorded two times SBY banned books in circulation. Two years ago, book publishers Galangpress, Tenggelamnya Grove Melanesia; fighting Homeland Politics in West Papua, Jayapura State Attorney confiscated, Thursday (13/12) into evidence, how communication is always in the direction of government policy for every event that is considered potentially threatening.

Attorney Decree Kep-123/A/JA / 11/2007 about the ban the circulation of printed books become the ultimate weapon to suppress the book. "State re-use iron hand to stifle freedoms of its citizens," commented AA Kunto in an open mailing list.

Since the New Order, banning books the subject of contention that in addition to interesting, too controversial. On the one hand, the academics consider banning books as an act of "outrageous". While the Government (AGO) see it as something natural because the book such a political smell potentially undermine the legitimate government authority, which was in power. With more specific language, Attorney General said that the reason for banning books (and other printed works) "for the sake of public order".

The book is different from the press. If the press made a mistake, the body can shut down the publisher. The press in question could be banned. But the book, at best, be withdrawn from circulation. While publishers (members could Ikapi or author) of books in the history of Indonesia has never closed or revoked Business Licenses (SIUP).

Before the New Ore fallen, two types of books are banned. First, the book considered by the Government such as books containing pornography Madame D. Syuga, Hideki Fuji essay, banned and withdrawn from circulation on November 8, 1993. Second, political books can be judged to instability and undermine the authority of central government power.

Government of glass eyes, maybe the books that have been assessed had banned political nuances, which can endanger the (government). However, in terms of academic interest, it is not impossible that all the banned books can be a very interesting study.

Just take for example, a book titled Karl Marx Das Capital that during the New Order was banned in Indonesia. Is not it really very useful read by economists and enthusiasts to understand the economic problems of economic science in relation to social problems? Thankfully, in the era of the Reformation, the book was published, and was quite sold as a commodity.

Should be recognized for the politicians, Marx's book is very suitable to be studied, as well as other important book, Mein Kampf Adolf Hitler's work. Without ever reading his own book, it was someone not legally referred to as economists and politicians.

Presumably, in that context, Darmanto Yatman, Undip Semarang lecturers and writers, had proposed that the books of certain writers (Pramoedya Ananta Toer) mbok yes be less problematic. At a minimum, the books banned by the government has allowed the campus to study materials (scientific study).

On the other hand, the Government had good reason to ban such books were in circulation. Tax Law on Safeguarding the 4/PSPN/1963 printed material that it can interfere with Public Order in exception not know this. Provided is expressly prohibited, without compromise, whoever and whatever to the interests of forbidden books still not be owned, duplicated, and distributed.

Apparently, the government always uses security approach in this regard. Supposedly, not so. Especially today, when the world more transparent and more so limitless, almost difficult to pull all of the printing works already in circulation.

Besides, how can ensure that anyone who buys and has forbidden books? How to track and take it back? How compensation mechanism in that regard? Only by an appeal to submit to the authorities, does not automatically guarantee the book will be submitted by the owner.

Moreover, the more forbidden, the more people want to find the book and the more people eager to read it out of curiosity. Might even be a bestseller. Because the ban means promotion. People increasingly want to know exactly what it says.

It would be very inconvenient for the Attorney General's research team, in this case the Security sub-Mass Media, Political Directorate of the Attorney General to have the book then examines who are "threatening national stability, moral damage and discredit the government" if a book marketed by direct selling, Door to door. Not to mention if, for example, the author of the book under a pseudonym and did not include the identity of a publisher, want to prosecute anyone?

Therefore, the approach should be used instead of the security side, but the cultural approach. So far, it determines the Attorney who banned a book or not by its own criteria, without openly with the author.

In this case, pull up the book New Brother, How to Explain Sex to Son Dipl.ing.Swanie Gunawan results translation edited by Prof. education experts. Dr. Conny Semiawan. Letter Number 012/JA/2/1989 execution from the Supreme Court banned the book comes out, with the pretext of pornography. In fact, according to Conny Semiawan, did the book talk about sex, but his approach is not from the pornography, but from the educational side.

Here it is very obvious that there is no compromise with the author / translator if a book banned by the Government. There was no view, or else a different perspective. Only one opinion.

The question: what causes a book withdrawn from circulation and banned? Apparently, the Attorney General with the clearinghouse member team consisting of permanent body angota Coordination (BIA), Police, Ministry of National Education, Ministry of Religious Affairs, and Depkominfo (first Deppen) already has its own criteria for it.


In the case of withdrawal of the book from circulation, the Attorney General always use Article 27 of Law on the Prosecutor of the Republic of Indonesia, which among other things mentioned, "In the field of public order and tranquility, prosecutors helped organize activities: security printed matter."

Therefore, disturbing public tranquility into a noose that can drag a writer accused of breaking the law, norms, and laws and regulations. Moreover, if the book contains elements that can be associated with spreading hatred and slander, no mercy, except it would muzzled.

Similarly, in accordance with MPRS No. XXV/MPRS/1966, the books contain and propagate the teachings of Marxism and Leninism was banned in Indonesia, even for scientific study. Until now, the provision was still not revoked, even though communism has disintegrated and the Soviet Union, where the origin of Leninism, has been shattered into their own country.

Except for particulars that struck the area of ethnicity, religion, race, and between groups (SARA) as the book Sin and Atonement in Islam and Christianity (1991), Muslim attitudes toward the Pancasila (1987), or the Ritual Haram jahilliyah (1988), scientific books prosecutors' offices may have a direct dialogue with the author. For example, book New Brother. Security is often only looked at the outside only, without examining whether the true contents of the book as alleged. Maybe, just looking for cases.

Still lucky to press for a warning / reprimand the first, second, and third (warning) before the verdict Bredel dropped. Uncompromising book, so forbidden, then quickly withdrawn from circulation. There was no prior warning.

Similarly, political books and questioning the status quo of the Government, immediately withdrawn. Call it as an example Menuntut Janji Orde Baru (1987), Who's Actually Doing coup against the government of President Sukarno (1987), Regulation bureaucratic Military Regime: The Case of Indonesia (1988), and Fighting for Democracy (1990).

Not surprisingly, especially the New Order era, almost every year in our country there are only books banned and withdrawn from circulation. And do not be surprised to know that during the period 1987-1997, has 70 books and printed by the government's declared "unlawful" to be consumed in Indonesia. Plus the last five books, two of this decade nearly a hundred books banned and declared unlawful read in Indonesia.

Banning books, in fact, not a monopoly of developed countries, including Indonesia. Developed countries like the United States was still doing the same thing. However, in developed countries that ban is always accompanied by a plausible argument. Supposedly, Government to do so.

Post-New Order, and during the Reformation, was rarely heard by the government ban the book. However, sweeping in bookstores and distributors who distribute certain products are considered "attacking", still frequently occur. In addition, there was also a terror on the publisher to publish certain works that are considered "left", or radical.

Essentially, the same actually! Tricks government scare people. This is equivalent to the words of the emperor Nero, "Let them (the people) hate, so long as fear!) –orderint dum metuant!

Is this a sign, soon came the neo-New Order?
***

Book Translation in Indonesia: Bad but Teak Board

Teak (tectonia grandis), one of the best timber species, other than meranti and metal-wood. At worst boards of teak, is still better than other wood. Because of that, appears the phrase, "Bad but teak board."

This is very fitting metaphor for the translation of books in our country. As bad as any discussion over the translation of the book, judging from the transfer of science and technology, is still better than if nothing at all. At a minimum, translation books that have been translated into Indonesian basic idea can be captured. Staying developed. Then adapted to the context of Indonesia.

In fact, efforts to boost the quality of translation, had often done. Countless have had several seminars on the translation of the book was held.

However, this was not sufficient to unravel all the tangled problems of translation of the book in Indonesia. In fact, the seminar organized Development Advisory Board of the National Book results have also appeared. All leads to the conclusion, many obstacles experienced by the translation of books in the country. And to solve the problem, it is required serious efforts and holistic.

If you want to traced, a series of problems facing not just about low ability translator, fees, copyright, royalties, and the accuracy of selecting books to be translated. But also about various things related, such as interest in reading, expensive raw materials (production of books) is still low purchasing power, and a number of other supply chain problems.

Problems in the Indonesian translation of the book actually deserves to be one of the main agenda of the Ministry of National Education. Why? For the translation of business if judging from the point of transfer of science and technology, market competition, and the nature of capital can be classified as a unique industry. Therefore, in the way of processing business also must take into account the translation of the rules of a company with a unique business law.

After all this, anywhere in the world, the publishing world (including the translation of the book) is always associated with the problem of cultural products. Publisher of books, including the translator, because it was as a driver of community culture.

Maybe in the book industry does not necessarily benefit can obtained a hurry. Because, in the midst of a civilized community environment that is, the business originated (produced) and ends (consumption). How big is the scale and the turnover of a book industry, it is closely related to the carrying capacity of society as the main pillar of support.

Multidimensional
Translation of the problem raised in Indonesia, should be limited to actual subject matter: we talk in terms anywhere, because this time the translation of the book moves at a multidimensional process.

Translation of the book can be viewed as a commodity, product graphics, educational technology products, or products information and technology. World translation of the book in this discussion is seen as "merchandise." Thus, translation of the book chain from the point of business.

Unfortunately, until now, has not conducted comprehensive research experienced by publishers in Indonesia. In contrast to the press, industry less the book made the object of scientific study and then look for appropriate solutions.

A simple search, but simply means that, on the world of publishing books in the country is ever conducted by the Association of Indonesian Publishers (Ikapi). However, "research" is only the range of two things - what may be called as yet essential issues concerning the accounting for interest in reading - namely:
(1) Analysis of interest in reading quality books and attractive, and
(2) What are the efforts that must be done to increase interest in reading in Indonesia.
Interest in reading search results conducted in Indonesia Ikapi, sent to the Government. Drafting team concluded, there is a correlation with the interest in reading books of purchasing power. However, also recognized, the amount of interest in reading does not necessarily guarantee the products sold.

However, after that, there was no follow-up. A good report said, remained stored in the drawer. Instead of melting, the issue became more and more frozen and stone. Hard. Increasingly large, making it difficult to solve.

Visit golden age
Research and conducted searches Ikapi had not revealed a problem in translation of Indonesia. Brief survey of the translation of books in general in Indonesia showed, in 1973 may be cited as an important milestone translation of the rise of the world in Indonesia.

According to the magazine notes Prisma (Prisma, May 1987) flow of funds more than Rp58 billion from a special Presidential Instruction to purchase reading materials of children, whether or not the translation. The books were distributed to all primary schools in Indonesia.

Since then, the new round of translation of books in our country then just begun. The Government, through Departemen Pendidikkan dan Kebudayaan bought as many as 1958 titles (from 1973-1987) with details of 197,078,408 copies of the book. Then, between the years 1979-1987, submitted again as many as 16,750 titles of books into the project. But, the number of votes eligible to purchase only the title of 8448 only.

Although since 1973 has created a fresh climate, but 1986 seems to be the beginning of the golden age of translation of the book in Indonesia. Successful translation of the book Dead Russian way of laughter with an effort initiated by the publisher Grafitipers, a follow-up product (me too product) by another publisher.

Imagine! The book's humor, in less than a year, reprinted four times. And do not forget, not even bear circulation responsibility, all 80,000 copies printed. Achievement of this extraordinary clicking sound invitedd admiration of all parties, because at that time that the book best-seller in the category of behavior is marketed as much 7.500/enam months.

Not surprisingly, since 1986 the same year, bookstores (and some five feet) is dominated by translation books. After the boom burst Grafitipers thrown on the market, followed by similar products, of course, with the golden touch and distinctive. Some examples of Mystery Mountain Monster, Three Investigators series, Musashi VII, and the suggestion of Man.

The competition between publishers and the more sharply. International book fair (Frankfurt Book Fair, Germany, for adult books and children's books in Bologna, Italy) thus becomes very significant. Vice publishers who were sent to the exhibition, as well as copyrights held businesses with a variety of publishers in the world. That's where the event occurred purchase transaction to buy copyrights.

The books published in Indonesia is not only translated the book of humor and fiction only. In addition to children's books (some translated books Enyd Bylton) there are also books for adults (Agatha Christie).

In fact, books like Spy Catcher translation published by grants also very popular. This book is in his own native country, England, has caused a political controversy that invite the intervention of Margaret Thatcher - while still the Prime Minister, to ban books published by Heinemann, who is domiciled in Australia.

On the other hand, there are foreign books in his native land classified "old", translated into Indonesian, and sells. Just ask for it is the example of Machiavelli's book, The Lord (published PT Gramedia).

The book actually had adapted in 1953. Perhaps due to the political winds before the 1987 elections, the book that political motives were published again. Whereas, The Lord is the result of long work, four centuries ago, and translated into many languages in the world.

In addition, who was also sold, were translated books comic. Comic translation by Pustaka Sinar Harapan largest revenue contribution during the year 1987-1988 series such as Valhalla, Asterik, Johny Goodbye, or Gnuff.

Later, also ruled the translation from Japanese comics, such as the series was thrown into the market by the publisher Konputindo Elex Media, namely the series 1-6 Temples Yomiku Igarasi essays and Kyoko Mizuki. According to "insiders" Temples series sold 120,000 copies less than a period of six months.

Given the cost of producing the current publication of the book, the translation of foreign business is the cheapest option in terms of cost structure. Because, except for reducing the burden publisher, publishing translations of the book was not as high as the risks if the book is not a translation.

With translations published book, a publisher at most the cost of an interpreter (ranging between 5-7%), with the details of the cost as follows: One sheet of quarto translation Rp7.500-paid 10,000 and one sheet folio Rp11.000. Direct production costs that can not be called cheap enough, indeed.

In contrast, the translation fee set by the Association of Indonesian Translators (HPI) compared with the details on paper, is quite expensive.

In fact, often resolve HPI can not be met in the field. It often happens, the process of translation made the book a "bargain", which came out as the winner is the owner of capital.

Understandably, recent accumulating burden of the publisher. In addition to providing the salary of the translators, publishers still bear the obligation to pay taxes, in addition to over-head cost (20%); of all, if In total could reach 40-50%.
Such burden by the publishers felt so suffocating, so Ikapi never shout berhemti need government issued the Law Book is conducive, which stimulate the excitement of books industry.

Bad but Teak Board
Besides Harry Potter and science books in general, translation of books in our country almost worse. The problem can not simply just pointed nose translator. Many of the chain of causes, including the high cost of copy right, pre-and postproduction costs, costs of marketing chain, to return.

After all this, the translator is the first person to be responsible. Mengalihbahasa trusted him and had also paid for his services. For that, as well as other professions, the translator should be blamed if something goes wrong later in his work.
Not so obvious error in translation of fiction books. However, a fatal translation error is obvious in nonfiction books. Take for example the following translation, the translation case study books Kahlil Gibran.

No doubt, Gibran pretty phenomenal in our country. Can easily find books Waves song translation, Garden of the Prophet, the Men Beloved, Love Letters on May Zaidah, The Lover, The Pilgrim, The Prophet, The Pralambang, Tear and a Smile, Stage Fana, I-SayapPatah, Love Beauty Silence, the petals of the Soul, Lazarus and his Beloved, sand and foam, Lebanon: The Legend and Tears, as well as other books.

Grasindo was not to be outdone, appeared with captivating design, features a luxurious cover. A rather special and is the latest full biography Gibran, Kahlil Gibran: Man and Poet by Suheil Bushrui and Joe Jenkins. This is the most comprehensive and deep study by experts who conducted two prominent Kahlil Gibran Research and Studies Project. While the other is Love Letters, contains love letters between Gibran and May Ziadah who have reprinted more than two times.

In the meantime, we also saw the works of Gibran published by Fajar Pustaka Baru, Landforms Cultural Foundation, the World Pustaka Jaya. But do not ask the results over the language. On average, because the translators do not understand properly the background, atmosphere, and the context of the birth of Gibran's works; results almost worse.

In Jesus the Son of Man for example, found many fundamental mistakes, and mistakes can not be forgiven. For example, in pantheon of the Greek word meaning: many gods (pan = many, theon = god) is translated as "god Pan" (p. 238).

Another absurdity lies in the translation of names in the gospel, like Jacob Son Zabadi (ie, Jakobus son of Zebedee). Or on page 82 "Saul of Tarsus" which means certainly not King Saul in the Old Testament, but Saul, Paul's name before conversion.
Translation errors, the only surface of the iceberg. Sure, there are many others. This shows, there are still many problems facing the Indonesian publishers.

Although classified as severe, over the language to be called "bad teak plank". The number of Gibran's books published in Indonesia showed the public interest to the works of Gibran high enough. As a small proof of this assumption can be viewed on computer data which is available at Gramedia bookstore in Jakarta. There, the stock recorded book beauty and silence of Love had sold out. While the book Jesus the Son of Man, having a second reprint.

Sloppy translation the books were sold. What if a perfect translation?
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Lulus tanpa Ijasah, Pintar tanpa Sekolah

Hari-hari ke depan, soal ujian nasional (Unas) kembali jadi isyu hangat. Sebagaimana biasa, selalu terjadi pro dan kontra. Saya tak ingin masuk perangkap dua ekstremes itu. Sebab, saya jauh lebih ekstrem lagi.

Tidak perlu sekolah, yang penting belajar seumur hidup. Tak perlu ujian (nasional), yang penting sekolah.

Lha? Ya, orang jadi pintar bukan karena sekolah, tapi karena belajar terus. Ujian juga tidak perlu, manakala seseorang di dalam proses pembelajaran, menyerapnya 100%. Bukankah ujian hanya diperlukan, manakala apa yang dipelajari sudah lama dan sudah menguap dari otak dan pengetahuan jadi nol kembali?

Sekolah formal memang sudah terlanjur berdiri. Kita jadi terbiasa karena keberadaannya. Jika tidak pernah Plato melembagakan sekolah di hutan Academus, tepi kota Athena, niscaya tak akan ada sekolah formal. Dan kita tidak pernah akan kenal sekolah formal.Kita sekolah dari orang dan lingkungan.

Ini sesuai dengan kata-kata dari empu para empu guru, Ki Hadjar Dewantara, "Setiap orang adalah guru,dan setiap tempat adalah sekolah."

Thomas Alva Edison telah membuktikannya. Penemu paling banyak (konon hasil temuannnya tercatat tak kurang dari 3.000) ini, saking jeniusnya, pernah mendapat tekanan mental luar biasa. Ia lari dari sekolah.

Edison dilahirkan di Milan, Ohio, Amerika Serikat pada 11 Februari 1847. Ia anak ragil dari enam bersaudara. Pada usia tujuh tahun, Edison masuk sekolah. Malang baginya, sebab tak lama mengenyam rasanya sekolah, dia dikeluarkan gurunya. Ini gara-gara sang guru berpendapat, Edison sama sekali tak bisa bersekolah. “Ia tak bisa menyerap pelajaran apa pun dan terlalu goblok,” kilah sang guru.

Hengkang dari sekolah formal, Edison lalu diajarkan menulis, berhitung, dan membaca. Meskipun tidak sekolah, Edison tetap belajar. Ia belajar dibimbing oleh ibunya sendiri. Sang ibulah “guru” utama Edison yang mula-mula menanam benih bahwa untuk menjadi pintar, orang tidak perlu sekolah, tetapi belajar.

Maka Edison belajar. Ia belajar dari buku-buku yang ia baca. Ia lulus, setara bahkan melebihi anak usianya. Pada usia 12 tahun, Edison menjadi penjual koran, kacang, permen, dan kue-kue. Menjadi pedagang asongan ini dilakukannya di kereta api.

Pada usia 15 tahun, Edison menyelamatkan anak kepala stasiun (Pak Sep) yang nyaris tergilas kereta api. Sebagai balas jasa Pak Sep, Edison lalu diajarkan cara-cara mengirimkan telegram. Berangkat dari bekal pengetetahuan inilah nantinya Edison termasyhur, karena di kemudian hari ia berhasil membuat peralatan mesin cetak telegrafis.

Ilmuwan dan penemu lain, Albert Einstein (1879-1955) juga punya masa kecil yang boleh dibilang tidak nyaman. Tatkala anak seusianya sudah mulai dapat bicara, Einstein malah belum sanggup mengucap sepatah kata pun. Orang lalu menyangka, dia mengalami kelainan. Anak seperti itu pasti berkemampuan terbelakang!

Pada usia lima tahun, Einstein diberikan oleh ayahnya sebuah kompas. Ia merasa heran, mengapa jarum kompas tetap menunjuk kea rah utara, meski diputar ke arah mana pun.

Ketika sekolah di SD, Einstein sama sekali bukan anak yang menonjol. Sebagaimana Newton dan Edison, ia bahkan digolongkan ke dalam bilangan “anak yang bodoh”. Ia kurang suka pada disiplin sekolah yang keras. Ia benci akan pelajaran hapalan, seperti: sejarah, geografi, dan bahasa. Kesukaannya ialah ilmu pasti, seperti fisika dan matematika, terutama teori. Karena itu, para guru menganggap Einstein sebagai anak yang pemalu, bodoh, malas belajar, dan suka melanggar tata tertib.

Lantaran hanya menyukai pelajaran matematika dan fisika, Einstein melewati bangku SMP tanpa mengantongi ijasah. Ia bahkan tidak lulus SMP. Tatkala hendak menempuh ujian masuk perguruan tinggi, ia tak lulus. Pria beralis dan berkumis lebat ini baru lulus, setelah mengikuti tes masuk pergurun tinggi untuk kedua kalinya. Ia diterima di Institut Politeknik di Zürich, Swiss.

Meski dilihat dari segi prestasi belajar Einstein tidaklah menonjol, yang patut dicatat dari dirinya ialah bahwa yang bersangkutan sangat tekun dan suka membaca. Pada tahun 1905, ketika berusia 26 tahun, ia menemukan teori relativitas khusus. Baru tahun 1916, Einstein menemukan teori relativitas umum.
***
Hikmah apa yang bisa kita petik dari kedua penemu? Banyak, banyak sekali. Sering orang supercerdas salah diidentifikasi dan salah dimengerti. Dikira terbelakang lantaran mereka aneh, namun sebenarnya mereka pandai bukan main.

Kalau boleh diintisarikan, yang paling pokok barangkali sebagaimana judul tulisan ini. Ya, itulah yang terpenting! Kita sudah telanjur masuk ke dalam jargon, bahwa sekolah di zaman sekarang bagai sudah suatu keharusan. Hampir semua orang menyekolahkan anaknya dan bersekolah di sekolah formal, tapi mereka tidak terpelajar. Tabiat, tutur kata, tindakan mereka tidak mencerminkan orang terpelajar. Mereka lulus sekolah, tapi tidak lulus dalam hidup. Mereka menamatkan sekolah formal, tapi gagal dalam pendidikan dalam arti luas.

Bukan berarti saya menentang sekolah formal. Sama sekali tidak! Sekolah formal banyak sekali jasanya. Hanya yang mau ditonjolkan dengan contoh Edison dan Einstein ialah sikap mental orang terpelajar. Begitulah seharusnya. Bukankah banyak orang, sebagaimana juga Edison dan Einstein, menjadi pintar bukan karena sekolah, tapi karena bersekolah. Sebab, sebagaimana dikatakan empu para pendidik Ki Hadjar Dwantara, “Sekolah adalah semua tempat dan guru ialah setiap orang.”

Maka bersekolah dan menjadi terpelajar tidak harus melalui sekolah formal. Banyak insinyur lulusan ITB dan IPB tidak bekerja di pabrik dan industri, mereka menjadi pebisnis karena bersekolah di luar jalur pendidikan formal. Banyak pula wartawan dan redaktur di tanah air bukan jebolan sekolah jurnalistik dan komunikasi.
Di Amerika Serikat, para top executives perusahaan ialah para cerdik cendikia. Tapi pemilik perusahaan tempat mereka bekerja adalah orang yang drop out, tidak tamat sekolah.

Di Indonesia juga hampir sama. Sebut saja Om Liem, Probosutedjo, atau Prajogo Pangestu. Apakah mereka mengantongi ijasah MBA? Tidak! Tapi kepiawaian mereka dalam manajemen dan bisnis, melebihi seorang jebolan Harvard University.

Dengan kata lain, mereka lulus dalam sekolah kehidupan. Mereka ditempa, digodok, dan kuliah dalam universitas bernama dunia nyata. Mereka terampil bukan karena sekolah, tapi karena belajar!
Dan jenius atau kecerdasan? Ia hanya ada dalam potensi –in potentia. Kalau tidak bisa digali dan diangkat ke permukaan, sama saja bohong.

Karena itu, tugas guru, orang tua, dan siapa saja ialah menggali dan mengangkat ke permukaan semua potensi anak.

Inilah hakikat pendidikan. Barangkali caranya tidak selalu formal, bisa juga informal. Ketika proses angkat-mengangkat potensi sedang berjalan, memang benar apa yang dikatakan seorang tokoh bijaksana, “Seorang murid tidak melebihi gurunya.” Namun, ketika proses itu telah selesai, dan sang murid sudah tergali semua kemampuannya, ia akan meninggalkan jauh kemampuan gurunya.

Di sana sang guru boleh merasa bahwa tugasnya sudah purna. Pendidikan telah usai. Ia boleh mati karena sudah puas menyaksikan sang murid berhasil. Proses pendidikan telah selesai. Sekolah sudah tamat. Sebab pendidikan berakhir sampai akhir hayat.
 
Tentu sudah banyak guru yang sudah menghayati profesi dan panggilannya. Bukankah kebahagiaan guru cuma ini: bahagia menyaksikan muridnya berhasil? Guru akan bahagia, jika bisa membuat orang lain bahagia. Pasti!

Tangkuban Prahu: Objek Wisata yang Menebar Sejuta Pesona

Menyebut Tangkuban Prahu, ingatan langsung terpanah pada kisah kasih Sangkuriang-Dayang Sumbi. Sebuah legenda penuh misteri yang coba menjelaskan perahu terbalik separuh-jadi. Dan kini, perahu separuh-jadi itu menjelma menjadi kawah gunung berapi yang menebar sejuta pesona. Berketinggian 2.076 di atas permukaan laut, menjulang di atas bumi Priangan.

Syahdan, Sangkuriang, pemuda yang tinggal di lereng pegunungan di Kabupaten Subang, jatuh cinta pada wanita molek bernama Dayang Sumbi. Sayang, kisah kasih dua anak manusia itu harus berujung tragis.

Dayang Sumbi harus segera menghentikan petualangan cinta pemuda yang sempat jatuh dalam pelukannya. Setelah melihat tanda luka di kepala pemuda itu, Dayang Sumbi langsung mafhum. Bahwa pria yang tumbuh dewasa itu pernah keluar dari rahimnya.

Namun, Dayang Sumbi tak ingin menyakiti sang pemuda dengan menampik cintanya mentah-mentah. Baiklah. Ia punya akal. Ia minta mas kawin, sesuatu yang musykil untuk dilakukan. Ia ingin dalam waktu semalam, pemuda itu memberinya sebuah perahu besar buah tangan dan kucuran keringatnya sendiri.

Lereng Tangkuban Prahu yang terjal dan curam. Simbol cinta Sangkuriang-Dayang Sumbi yang juga terjal dan curam, penuh lika liku dan sarat gelora cinta membara.

Tak dinyana, dalam sekejap, pembuatan perahu hampir rampung. Hari masih gelap. Belum ada tanda-tanda cahaya merekah di garis langit ufuk timur. Jika perahu jadi sebelum menyingsing fajar, bisa celaka. Maka Dayang Sumbi harus segera memutar otak. Apa akal?

Setelah semakin terdesak, akhirnya muncul ide padanya. Dayang Sumbi menyuruh penduduk membunyikan kentongan sebelum fajar menyingsing. Dengan begitu, ia menggagalkan rencana Sangkuriang yang tengah mengerjakan perahu bersar untuknya sebagai syarat sebelum matahari terbit. Itulah syarat yang diminta Dayang Sumbi sebagai bukti Sangkuriang benar hendak meminangnya.

Upaya Dayang Sumbi berhasil. Perahu besar yang disiapkan Sangkuriang untuk kekasihnya tidak pernah jadi kenyataan. Perahu belum juga rampung sebelum fajar menyingsing dan matahari terbit di ufuk timur. Sementara bunyi kentongan bertalu-talu. Ditingkah oleh kokok ayam sahut-sahutan menyongsong pagi.

Perahu Sangkuriang tidak selesai pada waktu yang ditetapkan. Karena belum selesai maka bentuk perahu itu terbalik. Lama kelamaan perahu berubah bentuk menjadi kawah gunung berapi. Itulah kawah Gunung Tangkuban Prahu.

Pemandangan sekitar selalu dislimuti kabut, namun panorama tetap menawan.

Kebanggan Jawa Barat
Kini kawah gunung berapi yang berketinggian 2.076 meter di atas permukaan laut ini jadi objek wisata menarik kebanggan masyarakat Jawa Barat. Selain berhawa sejuk, tanahnya juga subur. Jarang menyaksikan daerah ini tidak diselimuti oleh kabut. Meski demikian, kabut tipis tidak mengahalangi mata memandang keindahan sekitar.

Alam sekitar penuh dengan lahan luas membentang, subur makmur, aman sentosa. Sangat cocok untuk pertanian. Demikian suburnya, sehingga bumi Parahiyangan ini menggoda Abraham van Riebek, seorang warga Belanda, menanam kopi.

Ialah warga kulit putih untuk pertama kali tercatat sebagai pendaki Gunung Tangkuban Prahu. Sekaligus melakukan ekspedisi dalam rangka menyelidiri kemungkinan lokasi sekitar dapat dijadikan onderneming (perkebunan kopi besar-besaran ). Pendakian yang membahayakan itu terjadi tahun 1713, tatkala Riebek tewas dalam pendakian. Ia mengembuskan napas terakhir dalam perjalanan kembali.

Toh bukan Riebek semata bule yang rela mati dalam “pelukan” perut bumi Tangkuban Prahu. Franz Wilhem Junghun, pakar botani dan pecinta alam keturunan Jerman pun tercatat sebagai petualang yang pertama mati di tanah Priangan. Ialah yang berjasa membudayakan tanaman kina di tanah Priangan, tanaman obat yang kemudian menghebohkan lantaran terbukti dapat menyembuhkan penyakit malaria.

Selain kina, tanaman yang tumbuh subur di lereng-lereng Gunung Tangkuban Prahu ialah kembang kol, sawi, wortel, tomat, lobak, dan sebagainya. Hasil pertanian dijual ke kota, atau langsung dibeli oleh pengunjung di tempat.

Meski semenjak abad 17 Tangkuban Prahu sudah kesohor, jalanan menuju objek wisata baru dibuka pada 1906. Itu pun bukan atas biaya sendiri.

Atas prakarsa Bandoeng Vooruit, sebuah organisasi Belanda yang bertujuan membantu dan mendampingi pemerintah membangun Bandung, khususnya pembangunan sektor wisata, jalanan menuju Tangkuban Prabu lantas diretas. Belanda memang dikenal sebagai bangsa penjajah di Nusantara. Namun, jasanya juga ada. Misalnya, Belanda membangun jalan kereta api, jalan raya, dan memberi perhatian pada sektor pariwisata.

Sepuluh kawah
Tangkuban Prahu sesungguhnya menyimpan sepuluh kawah, besar kecil. Kawah-kawah yang menarik antara lain Kawah Ratu, Kawah Upas, Kawah Baru, Kawah Jurig, dan Kawah Domas. Ditengarai kawah-kawah itu terbentuk akibat letusan Gunung Tangkuban Prahu yang terjadi tahun 1846, 1887, 1910, 1926, dan 1929.

Salah satu kawah Tangkuban Prahu.

Kawah-kawah tersebut terletak di perbatasan antara Kabupaten Bandung dan Kabupaten Subang. Objek wisata ini boleh dikatakan cukup mudah dicapai melalui jalan darat, dapat menggunakan berbagai jenis kendaraan, baik roda dua maupun roda empat. Terserah mau pilih jalan mana, yang jelas, untuk menjangkau lokasi tersedia banyak alternatif. Bisa lewat jalur Bandung, Cimahi, atau Subang. Tidak akan sesat, sebab semua jalan itu berakhir di Tangkuban Prahu.

Selain mudah dicapai, biaya masuk ke objek wisata terbilang murah meriah. Setiap kepala orang dewasa dipungut Rp500,00. Sedangkan untuk mobil pribadi dikenakan biaya Rp2.500,00. Jika mengendarai mobil pribadi waspadalah! Sebab jalan yang dilalui berkelok dan curam.

Beberapa ratus meter sebelum mencapai lokasi, di kiri dan kanan jalan, Anda menyaksikan berbagai barang dagangan dan cindera mata. Mulai dari wayang golek, kaos olong dan sweeter bertuliskan “Tangkuban Prahu”, topi, sayur mayur, dan aneka dagangan lainnya.

Yang terasa khas adalah bau belerang yang selalu siap menyambut kedatangan setiap tamu. Bagi Anda yang mengidap penyakit kulit, belerang dapat dibeli atau bisa mengambil sendiri, asalkan sudah menyiapkan wadahnya.

Kawah Ratu adalah kawah paling awal dilalui. Dari sana, naiklah hingga Stasiun Geologi, stasiun pengawas gunung berapi. Letaknya di bagian atas punggung gunung berapi.

Jika Anda punya nyali, dari lokasi ini ambillah jalan menuju ke Kawah Domas. Kawah paling menarik lantaran masih aktif dan selalu mengeluarkan asap belerang. Yang terasa khas ialah dari Kawah Domas dibuatkan jalan setapak pagi pejalan kaki sepanjang dua kilometer hingga pintu gerbang.

Pesona lain Tangkuban Prahu ialah sumber airnya yang bening dan berkualitas tinggi sebagai air minum. Namun, penting dicamkan, tidak setiap sumber air di sini dapat diminum. Sumber air Sakrasaat misalnya, sama sekali tidak patut untuk diminum. Ini karena airnya mengandung yodium dan sulfur tinggi sehingga berbahaya untuk dikonsumsi.

Perahu buah tangan Sangkuriang memang tak sempat jadi. Namun, justru di balik legenda itu ia meninggalkan misteri sekaligus pesona. Kini perahu tak-jadi itu justru menarik dan jadi objek wisata. Tiap kali mata terpanah ke situ, ingatan kembali tertuju pada kisah asmara terlarang dua anak manusia.

Ya, misteri Tangkuban Prahu tak pernah benar-benar terkuak. Selalu ada saja sisa-sisa celah rahasia yang butuh untuk disingkap. Senantiasa ada sisi gulita dari objek wisata yang tak pernah bisa diungkap hanya lewat tatapan mata...
- R. Masri Sareb Putra dalam Tamasya.
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