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Sudibyo Sudibyo
Jurusan Sastra Indonesia, Fakultas Ilmu Budaya, Universitas Gadjah Mada, Jalan Humaniora 1 Bulaksumur, Yogyakarta
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Journal : MANUSKRIPTA

 1 
Serat Baron Sakendher dalam Pusaran Naskah Babad: Negosiasi Kultural Penguasa Jawa Pascaperang Diponegoro 1830 Widodo, Widodo; Pudjiastuti, Titik; Limbong, Priscila Fitriasih; Sudibyo, Sudibyo
Manuskripta Vol 12 No 2 (2022): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33656/manuskripta.v12i2.154

Abstract

This article discusses historical construction of Baron Sakendher manuscripts in the collection of Yogayakarta Sonobudoyo Museum. Serat Baron Sakendher (SBS) was written in the main frame of Babad Tanah Jawi. Various stories frame SBS distinctively based on each manuscript. This study proposes to explain the position of SBS in the Javanese authority domain under the Colonial—which was increasingly entrenched. The study used historical philological research methods, namely by selecting manuscripts and tracing their historical backgrounds to discuss the contents. The results point out that there are six manuscripts containing SBS stories. Four are included in the big frame of Babad Tanah Jawi, one is in Babad Selahardi, and one is in Pakem Ringgit. None of the six was written as a single stand; they were always integrated with the monumental Javanese genealogical story and believed by the Javanese people. As a means of cultural arrangement, stories in SBS are incorporated in the midst of Javanese legendary figures or rulers with different secondary stories. Conquest and cultural approach through genealogy pedigree are crucial in babad (chronicle stories). === Artikel ini membahas konstruksi historis naskah-naskah Baron Sakendher koleksi Museum Sonobudoyo Yogyakarta. Naskah SBS ditulis dalam bingkai utama yakni naskah Babad Tanah Jawi. Penelitian ini bertujuan untuk menjelaskan posisi naskah SBS dalam lingkaran kekuasaan Jawa di bawah bayang-bayang Kolonial yang semakin kuat mengakar. Untuk mencapai tujuan tersebut, penelitian dilakukan dengan metode penelitian filologi historis, yaitu pemilihan naskah, kemudian penelusuran latar belakang sejarah naskah untuk membahas isi teks. Hasil penelitian menunjukkan terdapat enam naskah yang memuat cerita SBS. Empat naskah masuk dalam bingkai besar Babad Tanah Jawi satu naskah Babad Selahardi dan satu naskah masuk dalam bingkai Pakem Ringgit. Kelima naskah tidak ada yang ditulis berdiri tunggal tetapi, selalu menyatu dengan cerita genealogi Jawa yang monumental dan dipercaya kebenarannya oleh masyarakat Jawa. Sebagai sarana penataan kultural, cerita SBS dimasukan dalam lingkaran tokoh legenda penguasa Jawa dengan cerita penyerta yang berbeda-beda. Penaklukan dan pendekatan kultural melalui silsilah genealogi menjadi penting dalam cerita babad.
Berkaca di Cermin yang Retak: Tipe Kepemimpinan Jawa dan Melayu Menurut Babad dan Hikayat Sudibyo, Sudibyo
Manuskripta Vol 6 No 1 (2016): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33656/manuskripta.v6i1.58

Abstract

This article reviews the types of leadership that were written in babad and hikayat in Java and Malay. The Author used three classical works as the primary sources, namely Babad Tanah Jawi, Hikayat Raja-raja Pasai, and Hikayat Hang Tuah. Although there is a very fundamental difference between the power system in Java and Malay but, in the context of leadership, there are similarities. Babad and hikayat gave an image that an authority was a charismatic figure. Other images are to have supernatural power, mystical power, and religious power. These forces inherent genealogically so that authorities in the past and their descendants cult because they seem to be presented as a Messiah. This unquestionable leadership had potentially caused an unfair power-sharing. Based on these three works, the Author gives a reflection of the ideal leadership model that is feasible in the present, namely the anti-hero leaders who are honest, courteous, and fair, instead of the Messiah which is expected to bring the impact of the changes quickly. === Artikel ini mengulas tipe-tipe kepemimpinan yang pernah dituliskan dalam babad dan hikayat di Jawa dan Melayu. Penulis menggunakan tiga karya klasik sebagai sumber rujukan utama, yaitu Babad Tanah Jawi, Hikayat Raja-raja Pasai, dan Hikayat Hang Tuah. Meskipun terdapat perbedaan yang sangat mendasar antara sistem kekuasaan di Jawa dan Melayu namun, dalam konteks kepemimpinan, keduanya memiliki kemiripan. Babad maupun hikayat telah memberikan citra kepada penguasa sebagai sosok yang kharismatik. Citra lain adalah memiliki kesaktian, kekuatan mistik, dan kekuatan religius. Kekuatan-kekuatan tersebut melekat secara genealogis sehingga penguasa di masa lalu dan para keturunannya dikultuskan karena seolah-olah hadir sebagai juru selamat. Tampuk kepemimpinan penguasa yang tidak dapat diganggu-gugat ini berpotensi menimbulkan pembagian kekuasaan yang tidak adil. Berdasarkan ketiga karya tersebut, Penulis kemudian memberikan refleksi terhadap model kepemimpinan ideal yang layak diterapkan di masa kini, yaitu pemimpin antihero yang jujur, santun, dan adil, bukan Ratu Adil yang diharapkan akan membawa dampak perubahan secara cepat.
Letusan Gunung dan Persepsi Sang Pujangga: Kesaksian Teks Bima, Jawa, dan Melayu Abad ke-19 Sudibyo, Sudibyo
Manuskripta Vol 9 No 1 (2019): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33656/manuskripta.v9i1.107

Abstract

This article aims to describe manuscript comparison between Syair Nabi Allah Ayub (SNAA) and Hikayat Nabi Ayub Dimurkai Allah (HNADA) based on intertextual approach. This study describes equations, differences and hypograms in the form of expansion and modification. The equation in the two texts is that the Prophet Ayub was given a trial repeatedly by Allah SWT, the Prophet Ayub left his country when he was sick, the wife of the Prophet Job made a living when the Prophet Ayub was sick, Prophet Ayub recovered thanks to the water rising from the ground. The difference in the two texts is the beginning of the story of Prophet Job, the background of the story and the end of the story. The expansion hypogram is in the form of the addition of the angel Michael's figure and the reduction of the male character to the SNAA script. The conversion in the form of SNAA text seems to be a predecessor text of HNADA because it has a more complete story, even though the year of writing was older. While the modification is a change because the Prophet Ayub received trials from God. === Tulisan ini bertujuan untuk mengungkap persepsi pujangga tentang sifat destruktif gunung terutama dalam teks-teks abad ke-19, utamanya dalam Syair Kerajaan Bima (SKB), Babad Betawi (BB), Babad Diponegoro (BD), dan Syair Lampung Karam (SLK).
Co-Authors Abdul Aziz Agung, Langgeng Al Muttaqii, Muhammad Aldara, Intan Anggraeni, Pangesti Anggraeni, Tika Aprinus Salam Dahlan, Astryd Viandila Dewojati, Cahyaningrum Diah Riski Gusti Dwi Cahyo Kartiko Eddy Hermanto Fadlil Munawwar Manshur Fahmi, Muhammad Zaki faruk faruk Fauziah, Sarah Ferry Budhi Susetyo Frastica Deswardani Ginting, JP Hanafiah, Luthfi Harendika, Melania Shinta Hary Sulistyo Ilma, Awla Akbar Indradewa, Rhian Jafar Lantowa Jati, Anisa Ambar Joanita, Ulfi Krisyono, Danar Hari Laksmidevi Juwono, Ariadne Lenny Marlinda Lismeri, Lia Lubi, Ahmad Manshur , Fadlil Munawwar Mochamad Ridwan Muhammad Amin Muhammad Ikbal Muhammad Taufiqurrohman, Muhammad Muratin, Muratin Novi Siti Kussuji Indrastuti Nulhakim, Lukman Peri Oktiarmi Prabawati, Theresia Sekar Pramudya, Injira Rizqy Pratama, Dian Septiani Priscila Fitriasih Limbong Pudjiastuti, Titik Puspita, Afifah Lingga Putri, Descenda Angelia Putriana, Silvia Ramadhan, Cahyo Setiadi Ramandani, Adityas Agung Ramdhani, Aditya Dwi Rohman, Fakhrony Sholahudin Ronidin Ronidin Rozana, Monna Safitri Safitri Santiko, Erik Budi Saripudin, Khansa Syaima Rihaadatul Aisya Sarwan, Sarwan Sasmita, Ismoyo Aji Sinurat, Menita Situmeang, Rudy Tahan Mangapul Sjamsjul Anam Sugeng Priyanto, Sugeng Sukma, Vinda Avri Suprihatin Suprihatin Swastanto, Yoedhi Syaiful Anwar Tiurmaida, Serepina Tri Adi Sarwoko Wahyuni, Sri Amelia Widodo Widodo yati, indri Yudanto, Sigit Dwi Yuli Darni Yustinah Yustinah Zalianty, Sebila Aulia Zipora Sembiring Zulian, Muhammad Rizki Zuliana, Rina