***
In the name of God, Most Merciful, Most Compassionate; blessing and peace be upon Prophet Muhammad s.a.w.
***
Several weeks ago I received a unique wedding invitation card. It was the first time in my life I came across a ‘bahasa Melayu’ (Malay) card that had an English poem written in it.
The poem was beautiful, I love it; it touched my heart. The poem’s title was ‘The Arrow and the Song’ and was written by Henry Wadsworth Longfellow. Reciting the poem, slowly word by word, memories of yesteryears started reminiscing inside my mind. Yes, I remembered reading this poem in English class when I was in secondary school.
I shot an arrow into the air,
It fell to earth, I knew not where;
For, so swiftly it flew, the sight
Could not follow it in its flight.
I breathed a song into the air,
It fell to earth, I knew not where;
For who has sight so keen and strong,
That it can follow the flight of song?
Long, long afterward, in an oak,
I found the arrow, still unbroke;
And the song, from beginning to end,
I found again in the heart of a friend.
Who’s Longfellow? Wikipedia, the free encyclopedia, notes: “Henry Wadsworth Longfellow (February 27, 1807 – March 24, 1882) was an American educator and poet whose works include "Paul Revere's Ride", The Song of Hiawatha, and "Evangeline". He was also the first American to translate Dante Alighieri's The Divine Comedy and was one of the five Fireside Poets.
“Longfellow was born in Portland, Maine, then part of Massachusetts, and studied at Bowdoin College. After spending time in Europe he became a professor at Bowdoin and, later, at Harvard College. His first major poetry collections were Voices of the Night (1839) and Ballads and Other Poems (1841). Longfellow retired from teaching in 1854 to focus on his writing, living the remainder of his life in Cambridge, Massachusetts, in a former headquarters of George Washington. His first wife, Mary Potter, died in 1835 after a miscarriage. His second wife, Frances Appleton, died in 1861 after sustaining burns from her dress catching fire. After her death, Longfellow had difficulty writing poetry for a time and focused on his translation. He died in 1882.
“Longfellow predominantly wrote lyric poems which are known for their musicality and which often presented stories of mythology and legend. He became the most popular American poet of his day and also had success overseas. He has been criticized, however, for imitating European styles and writing specifically for the masses.”
I remembered when we in English class some 35 years ago, our teacher asked us to write down the meaning of the poem. Since we were ‘green’ then, many of us concluded that this poem was about friendship; true friendship could never be broken just like the arrow mentioned!
While writing this article, I smiled and laughed, recollecting how easy we had jumped into that conclusion. I didn’t remember what our teacher concluded about the poem because I was daydreaming.
To understand the poem, I made a search in the internet and found some interesting findings.
A fan of Longfellow notes: “Here we have a couple of symbols flying into the air: an arrow and a song. The arrow, a deadly weapon, might symbolize anything bad, but since both objects are travelling, let's call it bad words said about someone. A song always symbolizes something good: happiness perhaps, but to make it parallel, let's says good words said about someone.
“See where this is going now?
“The arrow lodges in a mighty oak, but the arrow doesn't break - just as bad words (rumours, for example) are very hard to stop, once they are started. The song stops, too, but in a good place. And isn't it true that when someone says something nice about us, it does our heart good?”
Billy from United States notes: “I learned this poem when I was in primary school and now at 75 year of age, it comes to my mind friendship has no boundary or specific destinations. It is for and to all.”
Henry from Canada says: “In this poem...I've got moral lessons, even though I could hurt people (we are not perfectly made), thus, it just only reminding us people that we should be careful what we say and what we do! Sometimes our patience could be gone!!! But here in poem shows that there is forgiveness if we have mistaken...If you have some of angriness in your heart just let go! Just say to God He'll take the fight and win it for you!!!”
Jeff writes: “In the first line of the first stanza, the word arrow represents a friendship because like arrows, friendships can fly a far distance. The second line of the first stanza, “It fell to earth, I knew not where;” signifies that what the arrow symbolizes has been forgotten or lost from sight. The last two lines in the first stanza signify that things can change in a blink of an eye because if you blink you can literally miss the flight of an arrow.
“The word song in the first line of the second stanza can represent many things. It can represent memories, dreams or rumours because if any of these things are spoken aloud, like a song, others will learn of them. I also noticed that the first two stanzas were very similar to each other and that lead me to believe that the arrow and the song both symbolize the same things. Also the second line of the first and second stanzas, “It fell to earth, I knew not where” represents that you can have no idea of where certain things may end up and they may bear unexpected consequences. The last two lines of stanza two confirm this. It also represents that a small act of kindness can convince a person to do an act of kindness to another and so on and so forth.
“In the first sentence of the last stanza, I believe they choose the word oak because oaks are solid, strong and in this poem are used to symbolize a person’s soul. Also in the second sentence of the first stanza, “I found the arrow still unbroke;” signifies that they found that the friend from the first stanza was still their friend, no matter what disagreement they may have had. Finally, the last two lines of the third stanza states “And the song, from beginning to end/I found again in the heart of a friend.” These lines imply that seeing or talking to a friend can revitalize hopes, goals, and dreams.
“The title also supports my theory. Since an arrow is intended to be harmful, this may be the reason that the friendship was “killed”. Also, since songs are meant to be meaningful, pure and beautiful, this can easily represent memories, dreams or goals, since they are meant to be meaningful, pure and beautiful.”
Patrick Steeves from Canada notes: “This poem is about the good and bad things we do in our lives, although we lose track of them. The arrow represents bad and the song represents good. Although it’s impossible to keep track of all of your deeds, many will come back to you. The bad deed pierced the recipient, represented by the oak, marking it, and still whole. The good deed was found in the heart of a friend, and is remembered entirely as well. This may mean that a close friend has held it in their heart, or that the good deed has resulted in a new friend. Both can transcend time, and although forgotten by the sender, remembered by the receiver.”
Gigi T Salvador writes: “This poem is about the bad things and the good things which we do not realize affect people in a positive as well as negative way. The author realized that these "things" can survive the passage of time.”
A poem could give different meaning to different persons. From the many opinions, I love this suggestion: “The arrow lodges in a mighty oak, but the arrow doesn't break - just as bad words (rumours, for example) are very hard to stop, once they are started. The song stops, too, but in a good place. And isn't it true that when someone says something nice about us, it does our heart good?”
In our own Parliament sitting recently bad and foul words were spoken; friends and leaders in the same party had suddenly become foes. Friends too suddenly turned into ‘monsters’, stabbing their former ‘mentor’ this time from front, not from behind!
How true for Longfellow when he wrote that the arrow shot (bad words) could not be retrieved, it had pierced into an oak (heart) and would remain there for a long, long period. People, what’s more the accused would remember the damaging words, perhaps until they die!
LanH14: PENULIS 'DILEMA SEORANG WARTAWAN ISLAM'
Tuesday, April 6, 2010
Monday, April 5, 2010
Usah direbut kedudukan, kemasyhuran; pesan guruku
***
Dengan nama Allah Yang Maha Pemurah Lagi Maha Penyayang; selawat dan salam ke atas junjungan besar Nabi Muhammad s.a.w.
Renungan
Nabi s.a.w. bersabda, maksudnya: "Sebelum terjadi hari kiamat, terlebih dahulu terhapus ilmu (agama) dan berjangkit kejahilan dan banyak terjadi pembunuhan." (Sahih Muslim)
***
JIKA mahu hidup tenang, usah direbut kepentingan duniawi seperti pangkat, kedudukan, kemasyhuran dan harta - demikian antara lain pesanan seorang guruku yang sudah meninggal dunia tahun lalu. “Kamu usahakan untuk menjadi ‘hamba Allah’ dalam erti kata sebenarnya,” katanya. “Ini kerana tiada siapa yang dapat merebutnya daripada kamu.”
“Jika kamu mahukan kedudukan, pangkat, kemasyhuran dan harta, orang lain juga idamkan perkara itu. Jadi mereka akan buat apa saja untuk merampas apa yang ada dalam tanganmu itu,” katanya.
Saya teringat pesanan tuan guru ini tatkala mendengar dan membaca berita mengenai cakap-cakap orang politik sejurus kematian ahli Parlimen Hulu Selangor, Dato’ Dr Zainal Abidin Ahmad. Bayangkan belum pun jenazah Allahyarham disemadikan, orang politik sudah mencanangkan parti dan tokoh pilihan mereka untuk bertanding pada pilihan raya kecil yang akan diadakan nanti.
Alangkah sedihnya kehidupan ini, baru sebentar saja pangkat dan kedudukan terlucut daripada empunya diri, ia sudah menjadi rebutan; masing-masing pihak menyuarakan hati mahu mengisi kekosongan tersebut. Ertinya pangkat dan kedudukan tidak melekat pada diri, ia tidak mampu mengiringi diri memasuki kegelapan kubur (alam barzakh).
Nabi shallallahu ‘alaihi wasallam (s.a.w.) bersabda maksudnya: “Yang mengiringi jenazah itu ada tiga: keluarganya, hartanya, dan amalannya. Dua daripada tiga hal tersebut akan kembali dan tinggal satu saja (yang mengiringinya), keluarga dan hartanya akan kembali, dan tinggal amalannya (yang akan mengiringinya).” (Muttafaqun ‘Alaihi)
Ya, harta termasuk segala pangkat, kedudukan dan jawatan meninggalkan kita; semuanya tidak melekat pada diri. Benar orang yang mati tidak membawa sama kedudukan dan jawatannya, tetapi apakah wajar kita yang hidup tidak sabar-sabar mahu ‘mewarisi’ atau mengisi kedudukan orang yang meninggal itu?
Orang yang mati sudah pergi, tidak guna ditangisi sekalipun air mata darah kerana dia tidak akan kembali, tetapi yang hidup perlu bersabar. Bersabarlah pada tempoh yang wajar sebelum membuka cerita baru, mahu adakan pilihan raya, mahukan calon pilihan dia dan mahukan parti sendiri bertanding.
Hormatilah sedikit perasaan keluarga si mati, jenazah orang dikasihi mereka belum pun bersemadi, sudah diuar-uarkan si polan dan si polan akan bertanding. Nampak sangat betapa gilanya orang sekarang kepada kedudukan dan pangkat, asalkan ada kekosongan, mahu diisinya dengan segera secara rakus pula.
Orang Melayu dulu mempunyai pengamatan tinggi berhubung pemergian orang yang mereka kasihi. Jika seorang lelaki yang baru kematian isterinya tidak sabar-sabar untuk berkahwin mereka akan berkata; “nantilah dulu, kuburnya masih merah lagi.”
Hakikatnya memang si lelaki tadi boleh berkahwin lagi malah sebelum isterinya mati pun dia boleh menikah lagi, tetapi mengapa pula ditimbulkan soal ‘kubur masih merah lagi’? Inilah namanya kehalusan orang Melayu menangani sesuatu permasalahan itu. Mereka begitu cermat untuk menjaga hati banyak pihak, ibarat menarik rambut dalam tepung, rambut tidak putus dan tepung tidak rosak.
Tetapi apa sudah jadi dengan masyarakat moden hari ini, termasuk orang politik. Politikus zaman sekarang nampak sangat tidak sabar, mereka lebih mengutamakan diri sendiri, parti dan kepentingan masing-masing. Tindakan mereka seolah-olah mahu memberitahu dunia; “baguslah dengan kematian ini, terbukalah peluang untuk kami berkuasa, menggantikan kamu.”
Sekarang ini, bertepatan dengan kehendak masyarakat yang mahukan segala-galanya secara ‘segera’, maka timbullah pelbagai ‘perkara segera’ daripada makanan kepada jawatan politik. Orang mahu melantik pengganti secara segera, tidak mahu tunggu-tunggu lagi.
Demikian juga soal pembahagian harta selepas bapa atau ibu meninggal dunia, anak-anak tidak dapat bersabar, mereka tidak menunggu lama, mereka mahukan bahagian mereka dengan kadar segera. Apabila kesabaran tiada, maka mudahlah mereka terbabit dalam perbalahan dan pergaduhan adik beradik sehingga membawa perseteruan berpanjangan.
Apabila berlaku sesuatu kematian, si isteri (balu) mempunyai edah yang perlu dipatuhi. Tempohnya empat bulan 10 hari (mengikut bulan Islam). Balu tadi tidak boleh keluar rumah kecuali urusan penting seperti bekerja untuk menyara hidup. Ertinya di sini ada tempoh bertenang, kenangan bersama si suami masih terpahat di hati isteri.
Tetapi orang lelaki tidak edah. Tiada larangan untuk mereka berkahwin pada hari kematian isterinya, hatta sebelum si isteri meninggal pun. Bagaimanapun orang Melayu yang halus perasaannya telah mencipta kata-kata pedas seperti, “tunggulah dulu, kubur isteri kau masih merah lagi!”
Jika orang kematian isteri boleh bersabar dan menunjukkan kesediaan menjaga hati pihak lain, tidak bolehkah orang berpolitik juga bersabar, menunjukkan mereka turut bersedih dengan kematian rakan seperjuangan atau lawan mereka. Ini tidak, sebaik saja berlaku kematian, mereka terlebih sibuk mendendangkan lagu mahu bertanding pilihan raya.
Jika disorot Sirah Rasul s.a.w., kewafatan baginda telah menyebabkan sahabat-sahabat besar bermesyuarat terus bagi melantik seorang tokoh bagi menggantikannya sehinggakan urusan jenazah lebih banyak terpikul ke beban keluarga baginda yang diketuai menantu dan sepupunya Ali bin Abu Talib.
Khalifah perlu dilantik segera selepas kewafatan Rasul bagi membereskan urusan ummah, demikian juga dengan pemimpin (ketua) negara, tetapi pada pendapat saya yang jahil ini, urusan gopoh gapah untuk menamakan calon pilihan raya adalah tidak perlu kerana proses pemilihan semuanya sudah termaktub dalam undang-undang.
Dalam kes di negara kita, Suruhanjaya Pilihan Raya (SPR) akan menentukan tarikh penting seperti memanggil satu pilihan raya, penamaan calon dan sebagainya, jadi tidak ada apa yang perlu dirisaukan sehingga ada yang bertindak terlebih sudu daripada kuah. Mereka mahu mendahulukan parti dan calon mereka, mereka membuat pelbagai spekulasi yang ternyata akan memanaskan lagi bahang persengketaan.
Hampir semua orang mahu merebut kedudukan, pangkat, kemasyhuran dan harta yang akhirnya membawa kepada huru-hara. Untuk selamat ikutlah pesan guru saya; “jika mahu tenang usahlah direbutkan kedudukan, pangkat dan harta.” Mungkin guru itu bersikap konservatif, tetapi cuba amalkan, insya-Allah ketenangan yang dicari dapat diraih melalui pendekatan ini!
Dengan nama Allah Yang Maha Pemurah Lagi Maha Penyayang; selawat dan salam ke atas junjungan besar Nabi Muhammad s.a.w.
Renungan
Nabi s.a.w. bersabda, maksudnya: "Sebelum terjadi hari kiamat, terlebih dahulu terhapus ilmu (agama) dan berjangkit kejahilan dan banyak terjadi pembunuhan." (Sahih Muslim)
***
JIKA mahu hidup tenang, usah direbut kepentingan duniawi seperti pangkat, kedudukan, kemasyhuran dan harta - demikian antara lain pesanan seorang guruku yang sudah meninggal dunia tahun lalu. “Kamu usahakan untuk menjadi ‘hamba Allah’ dalam erti kata sebenarnya,” katanya. “Ini kerana tiada siapa yang dapat merebutnya daripada kamu.”
“Jika kamu mahukan kedudukan, pangkat, kemasyhuran dan harta, orang lain juga idamkan perkara itu. Jadi mereka akan buat apa saja untuk merampas apa yang ada dalam tanganmu itu,” katanya.
Saya teringat pesanan tuan guru ini tatkala mendengar dan membaca berita mengenai cakap-cakap orang politik sejurus kematian ahli Parlimen Hulu Selangor, Dato’ Dr Zainal Abidin Ahmad. Bayangkan belum pun jenazah Allahyarham disemadikan, orang politik sudah mencanangkan parti dan tokoh pilihan mereka untuk bertanding pada pilihan raya kecil yang akan diadakan nanti.
Alangkah sedihnya kehidupan ini, baru sebentar saja pangkat dan kedudukan terlucut daripada empunya diri, ia sudah menjadi rebutan; masing-masing pihak menyuarakan hati mahu mengisi kekosongan tersebut. Ertinya pangkat dan kedudukan tidak melekat pada diri, ia tidak mampu mengiringi diri memasuki kegelapan kubur (alam barzakh).
Nabi shallallahu ‘alaihi wasallam (s.a.w.) bersabda maksudnya: “Yang mengiringi jenazah itu ada tiga: keluarganya, hartanya, dan amalannya. Dua daripada tiga hal tersebut akan kembali dan tinggal satu saja (yang mengiringinya), keluarga dan hartanya akan kembali, dan tinggal amalannya (yang akan mengiringinya).” (Muttafaqun ‘Alaihi)
Ya, harta termasuk segala pangkat, kedudukan dan jawatan meninggalkan kita; semuanya tidak melekat pada diri. Benar orang yang mati tidak membawa sama kedudukan dan jawatannya, tetapi apakah wajar kita yang hidup tidak sabar-sabar mahu ‘mewarisi’ atau mengisi kedudukan orang yang meninggal itu?
Orang yang mati sudah pergi, tidak guna ditangisi sekalipun air mata darah kerana dia tidak akan kembali, tetapi yang hidup perlu bersabar. Bersabarlah pada tempoh yang wajar sebelum membuka cerita baru, mahu adakan pilihan raya, mahukan calon pilihan dia dan mahukan parti sendiri bertanding.
Hormatilah sedikit perasaan keluarga si mati, jenazah orang dikasihi mereka belum pun bersemadi, sudah diuar-uarkan si polan dan si polan akan bertanding. Nampak sangat betapa gilanya orang sekarang kepada kedudukan dan pangkat, asalkan ada kekosongan, mahu diisinya dengan segera secara rakus pula.
Orang Melayu dulu mempunyai pengamatan tinggi berhubung pemergian orang yang mereka kasihi. Jika seorang lelaki yang baru kematian isterinya tidak sabar-sabar untuk berkahwin mereka akan berkata; “nantilah dulu, kuburnya masih merah lagi.”
Hakikatnya memang si lelaki tadi boleh berkahwin lagi malah sebelum isterinya mati pun dia boleh menikah lagi, tetapi mengapa pula ditimbulkan soal ‘kubur masih merah lagi’? Inilah namanya kehalusan orang Melayu menangani sesuatu permasalahan itu. Mereka begitu cermat untuk menjaga hati banyak pihak, ibarat menarik rambut dalam tepung, rambut tidak putus dan tepung tidak rosak.
Tetapi apa sudah jadi dengan masyarakat moden hari ini, termasuk orang politik. Politikus zaman sekarang nampak sangat tidak sabar, mereka lebih mengutamakan diri sendiri, parti dan kepentingan masing-masing. Tindakan mereka seolah-olah mahu memberitahu dunia; “baguslah dengan kematian ini, terbukalah peluang untuk kami berkuasa, menggantikan kamu.”
Sekarang ini, bertepatan dengan kehendak masyarakat yang mahukan segala-galanya secara ‘segera’, maka timbullah pelbagai ‘perkara segera’ daripada makanan kepada jawatan politik. Orang mahu melantik pengganti secara segera, tidak mahu tunggu-tunggu lagi.
Demikian juga soal pembahagian harta selepas bapa atau ibu meninggal dunia, anak-anak tidak dapat bersabar, mereka tidak menunggu lama, mereka mahukan bahagian mereka dengan kadar segera. Apabila kesabaran tiada, maka mudahlah mereka terbabit dalam perbalahan dan pergaduhan adik beradik sehingga membawa perseteruan berpanjangan.
Apabila berlaku sesuatu kematian, si isteri (balu) mempunyai edah yang perlu dipatuhi. Tempohnya empat bulan 10 hari (mengikut bulan Islam). Balu tadi tidak boleh keluar rumah kecuali urusan penting seperti bekerja untuk menyara hidup. Ertinya di sini ada tempoh bertenang, kenangan bersama si suami masih terpahat di hati isteri.
Tetapi orang lelaki tidak edah. Tiada larangan untuk mereka berkahwin pada hari kematian isterinya, hatta sebelum si isteri meninggal pun. Bagaimanapun orang Melayu yang halus perasaannya telah mencipta kata-kata pedas seperti, “tunggulah dulu, kubur isteri kau masih merah lagi!”
Jika orang kematian isteri boleh bersabar dan menunjukkan kesediaan menjaga hati pihak lain, tidak bolehkah orang berpolitik juga bersabar, menunjukkan mereka turut bersedih dengan kematian rakan seperjuangan atau lawan mereka. Ini tidak, sebaik saja berlaku kematian, mereka terlebih sibuk mendendangkan lagu mahu bertanding pilihan raya.
Jika disorot Sirah Rasul s.a.w., kewafatan baginda telah menyebabkan sahabat-sahabat besar bermesyuarat terus bagi melantik seorang tokoh bagi menggantikannya sehinggakan urusan jenazah lebih banyak terpikul ke beban keluarga baginda yang diketuai menantu dan sepupunya Ali bin Abu Talib.
Khalifah perlu dilantik segera selepas kewafatan Rasul bagi membereskan urusan ummah, demikian juga dengan pemimpin (ketua) negara, tetapi pada pendapat saya yang jahil ini, urusan gopoh gapah untuk menamakan calon pilihan raya adalah tidak perlu kerana proses pemilihan semuanya sudah termaktub dalam undang-undang.
Dalam kes di negara kita, Suruhanjaya Pilihan Raya (SPR) akan menentukan tarikh penting seperti memanggil satu pilihan raya, penamaan calon dan sebagainya, jadi tidak ada apa yang perlu dirisaukan sehingga ada yang bertindak terlebih sudu daripada kuah. Mereka mahu mendahulukan parti dan calon mereka, mereka membuat pelbagai spekulasi yang ternyata akan memanaskan lagi bahang persengketaan.
Hampir semua orang mahu merebut kedudukan, pangkat, kemasyhuran dan harta yang akhirnya membawa kepada huru-hara. Untuk selamat ikutlah pesan guru saya; “jika mahu tenang usahlah direbutkan kedudukan, pangkat dan harta.” Mungkin guru itu bersikap konservatif, tetapi cuba amalkan, insya-Allah ketenangan yang dicari dapat diraih melalui pendekatan ini!
Sunday, April 4, 2010
'Ronggeng’ and the mentality of the Malays
***
In the name of God, Most Merciful, Most Compassionate; blessing and peace be upon Prophet Muhammad s.a.w.
Reflection
Establish worship
and pay the poor due
and obey the messenger,
that haply ye may find mercy. (Nur 24:56)
***
RECENTLY I was glued to TV3’s ‘Cerekarama’ (a Malay drama) entitled ‘Sepat Ronggeng’. It is rare for me to sit patiently in front of the box for two hours for such a show; but the title of the drama, ‘Sepat Ronggeng’ attracted me.
The word ‘ronggeng’ was not unfamiliar to me. In the 1970-s, when I was a young boy, I often heard that word plus a few others that almost have the same meaning; they were ‘cak gun cak’, ‘joget lambak’ (free dancing) and lately an ‘ustaz’ (religious teacher) told me of an another term that was ‘hamlau’.
‘Ronggeng’, ‘cak gun cak’, ‘joget lambak’ and ‘hamlau’ are all ‘dances of the past’; they were favourite among Malaccan Malays who held them during the night after joyous weddings. The difference might be the type of dance and the time they were held. For example ‘cak gun cak’ was held after ‘hari berlangsung’ (the actual marriage day) while ‘hamlau’ was held during ‘malam berinai besar’ (one night before ‘hari berlangsung’).
During ‘cak gum cak’ or ‘joget lambak’, the ‘pengantin’ (the newlywed couple) begin the ‘joget’ and would be followed by youth and their partners and those who were young in heart.
Sometimes there were fights over female partners but the ‘joget and dondang sayang’ celebrations kept on going until the wee hours.
They were top and hot events before independence, in the 1960s, 1970s and 1980s, but nowadays I have not heard of any Malacca Malay weddings accompanied by fiesta of ‘ronggeng’, ‘cak gun cak’, ‘joget lambak’ and ‘hamlau’ so when TV showed a ‘ronggeng drama’, I had my eyes open for it.
First of all what is ‘sepat ronggeng’. In consists of two words ‘sepat’ and ‘ronggeng’. ‘Sepat’ is a fresh water fish with small climbing perch, is often found in rivers, swampy areas with a lot of weeds and paddy fields. Ronggeng is a type of dance. There are a few types of ‘sepat’ - ‘sepat ronggeng’ is a small type of ‘sepat’ that make beautiful movements like dancing in the water.
The old Malays were brilliant in using words. The word ‘sepat ronggeng’ had a double meaning. It could be the fish itself and also could describe a female who was hot on ‘ronggeng’ stage.
Wikipedia defines ‘ronggeng’ as a type of Javanese and Malay social dance in which couples exchange poetic verses as they dance to the music of a rebab or violin and a gong. ‘Ronggeng’ might be originated from Java, but also can be found in Sumatra and Malay peninsula.
In Java, a traditional ’ronggeng’ performance features a traveling dance troop that travels from village to village. The dance troop consists of one or several professional female dancers, accompanied by a group of musicians playing musical instruments; rebab and gong. The term ‘ronggeng’ also applied for these female dancers.
During a ‘ronggeng’ performance, the female professional dancers are expected to invite some male audience or clients to dance with them as a couple with the exchange of some tips money for the female dancer, given during or after the dance. The couple dances intimately and the female dancer might performs some movements that might be considered erotic.
In the past, the erotic and sexual nuance of the dance has gave ‘ronggeng’ a shady reputation as the prostitution disguised in the art of dance. ‘Ronggeng’ is the main theme of Ahmad Tohari's novel ‘Ronggeng Dukuh Paruk’, tells the story of a dancer girl whom also a prostitute, in a remote village in Central Java. ‘Ronggeng’ is closely related to Sundanese Jaipongan dance.
‘Sepat Ronggeng’ is about an unsuccessful preserved fish seller Khatijah who devises a plan to attract customers by using her beauty and the beauty of her young daughters, Zaiton and Zainon. Khatijah managed to sell all her ‘sepat ronggeng’ to a widowed singer of a ‘ronggeng’ group while her daughters were successful in coaxing the man’s two sons to buy their products. They soon fell in love with their partners.
Not long after that they were invited to a wedding in the ‘kampung’ where the singer’s group performed. In that drama, men and women including those wearing ‘tudungs’ (headscarf) took part in the ‘joget lambak’ or ‘ronggeng’. A woman who was wearing ‘tudung’ was shown being ‘high’ in doing the dance.
Some women including the ‘sepat ronggeng’ seller and her daughters were shown sitting on chairs waiting for men to invite them to dance. When some men approached the ladies, they gave their hands to be held and then were seen guided to the dance floor. There they danced with their partners in tune with ‘ronggeng songs’.
While watching the scene, I couldn’t help thinking of those involved in the drama such as its producer, script writer, director, actors and actress on what message they wanted to send wanted to the masses. Even though, it was true that ‘ronggeng’, ‘joget lambak’, ‘cak gun cak’ and ‘hamlau’ were among favourite past times of the older generations, but I believed the younger generation have no idea about them. I and perhaps those of my age too had faint ideas about them.
Years ago, to stop this ‘adat’ (way of life), some imams (religious leader or imam who lead prayers) threatened not to ‘nikah’ (married off) brides. They succeeded and nowadays as far as I know there are no more ‘joget lambak’ in Malacca during weddings.
So, what’s the motive in showing this ‘jahiliah’ (period of ignorance) way of life to public especially the younger generation? Did those involved intentionaly want to give life to the old practices of the Malays?
The ‘ustaz’ who introduced the term ‘hamlau’ to me said all the said practices were ‘haram’ (forbidden) in Islam. First of all, its ‘haram’ to organize an occasion where male and female mixed freely. What’s more, in such an event, some women took opportunity to show off their bodies by wearing tight body fitting attire such as kebaya and ‘kain belah’ (slit sarung).
It was also an insult to women where they were seated in rows for the men to choose them to dance. After being chosen, they offered their hands and the men led them to the dance floor. On stage or in the open, some couples were high as they ‘berjoget’ (danced) as though there was ‘no tommorrow’ to the tune of the music and ‘dondang sayang’ songs.
The ‘ustaz’ said those who taught and introduced things that were forbidden in Islam, not only would they be punished for it; they would be receiving the ill rewards (dosa) of their followers even after their death.
Those who associated themselves too had the share to it. If the ‘haram’ activities they taught were copied and practiced for tens or hundreds of years, just imaging the burden he or she would have would have to carry in the Hereafter.
In the name of God, Most Merciful, Most Compassionate; blessing and peace be upon Prophet Muhammad s.a.w.
Reflection
Establish worship
and pay the poor due
and obey the messenger,
that haply ye may find mercy. (Nur 24:56)
***
RECENTLY I was glued to TV3’s ‘Cerekarama’ (a Malay drama) entitled ‘Sepat Ronggeng’. It is rare for me to sit patiently in front of the box for two hours for such a show; but the title of the drama, ‘Sepat Ronggeng’ attracted me.
The word ‘ronggeng’ was not unfamiliar to me. In the 1970-s, when I was a young boy, I often heard that word plus a few others that almost have the same meaning; they were ‘cak gun cak’, ‘joget lambak’ (free dancing) and lately an ‘ustaz’ (religious teacher) told me of an another term that was ‘hamlau’.
‘Ronggeng’, ‘cak gun cak’, ‘joget lambak’ and ‘hamlau’ are all ‘dances of the past’; they were favourite among Malaccan Malays who held them during the night after joyous weddings. The difference might be the type of dance and the time they were held. For example ‘cak gun cak’ was held after ‘hari berlangsung’ (the actual marriage day) while ‘hamlau’ was held during ‘malam berinai besar’ (one night before ‘hari berlangsung’).
During ‘cak gum cak’ or ‘joget lambak’, the ‘pengantin’ (the newlywed couple) begin the ‘joget’ and would be followed by youth and their partners and those who were young in heart.
Sometimes there were fights over female partners but the ‘joget and dondang sayang’ celebrations kept on going until the wee hours.
They were top and hot events before independence, in the 1960s, 1970s and 1980s, but nowadays I have not heard of any Malacca Malay weddings accompanied by fiesta of ‘ronggeng’, ‘cak gun cak’, ‘joget lambak’ and ‘hamlau’ so when TV showed a ‘ronggeng drama’, I had my eyes open for it.
First of all what is ‘sepat ronggeng’. In consists of two words ‘sepat’ and ‘ronggeng’. ‘Sepat’ is a fresh water fish with small climbing perch, is often found in rivers, swampy areas with a lot of weeds and paddy fields. Ronggeng is a type of dance. There are a few types of ‘sepat’ - ‘sepat ronggeng’ is a small type of ‘sepat’ that make beautiful movements like dancing in the water.
The old Malays were brilliant in using words. The word ‘sepat ronggeng’ had a double meaning. It could be the fish itself and also could describe a female who was hot on ‘ronggeng’ stage.
Wikipedia defines ‘ronggeng’ as a type of Javanese and Malay social dance in which couples exchange poetic verses as they dance to the music of a rebab or violin and a gong. ‘Ronggeng’ might be originated from Java, but also can be found in Sumatra and Malay peninsula.
In Java, a traditional ’ronggeng’ performance features a traveling dance troop that travels from village to village. The dance troop consists of one or several professional female dancers, accompanied by a group of musicians playing musical instruments; rebab and gong. The term ‘ronggeng’ also applied for these female dancers.
During a ‘ronggeng’ performance, the female professional dancers are expected to invite some male audience or clients to dance with them as a couple with the exchange of some tips money for the female dancer, given during or after the dance. The couple dances intimately and the female dancer might performs some movements that might be considered erotic.
In the past, the erotic and sexual nuance of the dance has gave ‘ronggeng’ a shady reputation as the prostitution disguised in the art of dance. ‘Ronggeng’ is the main theme of Ahmad Tohari's novel ‘Ronggeng Dukuh Paruk’, tells the story of a dancer girl whom also a prostitute, in a remote village in Central Java. ‘Ronggeng’ is closely related to Sundanese Jaipongan dance.
‘Sepat Ronggeng’ is about an unsuccessful preserved fish seller Khatijah who devises a plan to attract customers by using her beauty and the beauty of her young daughters, Zaiton and Zainon. Khatijah managed to sell all her ‘sepat ronggeng’ to a widowed singer of a ‘ronggeng’ group while her daughters were successful in coaxing the man’s two sons to buy their products. They soon fell in love with their partners.
Not long after that they were invited to a wedding in the ‘kampung’ where the singer’s group performed. In that drama, men and women including those wearing ‘tudungs’ (headscarf) took part in the ‘joget lambak’ or ‘ronggeng’. A woman who was wearing ‘tudung’ was shown being ‘high’ in doing the dance.
Some women including the ‘sepat ronggeng’ seller and her daughters were shown sitting on chairs waiting for men to invite them to dance. When some men approached the ladies, they gave their hands to be held and then were seen guided to the dance floor. There they danced with their partners in tune with ‘ronggeng songs’.
While watching the scene, I couldn’t help thinking of those involved in the drama such as its producer, script writer, director, actors and actress on what message they wanted to send wanted to the masses. Even though, it was true that ‘ronggeng’, ‘joget lambak’, ‘cak gun cak’ and ‘hamlau’ were among favourite past times of the older generations, but I believed the younger generation have no idea about them. I and perhaps those of my age too had faint ideas about them.
Years ago, to stop this ‘adat’ (way of life), some imams (religious leader or imam who lead prayers) threatened not to ‘nikah’ (married off) brides. They succeeded and nowadays as far as I know there are no more ‘joget lambak’ in Malacca during weddings.
So, what’s the motive in showing this ‘jahiliah’ (period of ignorance) way of life to public especially the younger generation? Did those involved intentionaly want to give life to the old practices of the Malays?
The ‘ustaz’ who introduced the term ‘hamlau’ to me said all the said practices were ‘haram’ (forbidden) in Islam. First of all, its ‘haram’ to organize an occasion where male and female mixed freely. What’s more, in such an event, some women took opportunity to show off their bodies by wearing tight body fitting attire such as kebaya and ‘kain belah’ (slit sarung).
It was also an insult to women where they were seated in rows for the men to choose them to dance. After being chosen, they offered their hands and the men led them to the dance floor. On stage or in the open, some couples were high as they ‘berjoget’ (danced) as though there was ‘no tommorrow’ to the tune of the music and ‘dondang sayang’ songs.
The ‘ustaz’ said those who taught and introduced things that were forbidden in Islam, not only would they be punished for it; they would be receiving the ill rewards (dosa) of their followers even after their death.
Those who associated themselves too had the share to it. If the ‘haram’ activities they taught were copied and practiced for tens or hundreds of years, just imaging the burden he or she would have would have to carry in the Hereafter.
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