M. Kasim, 'Mr. Short Story of Indonesia'
By Edi Nasution
PROLOGUE
Elementary school when I was at hometown about 40 years ago, until we live in a globalized world, is still occasionally heard people mention Mandailing a term that is quite strange and unpleasant tastes in our ears, namely 'Si Bisuk Na Oto', the literal meaning is "someone who is deemed wise but stupid". The term of 'Si Bisuk Oto Na' was popularized by a teacher in Mandailing formerly named Mohammed Kasim Dalimunte. Besides a teacher, he is also a writer who is quite creative. Through the books ever written, the reader knows him as M. Kasim. However, because of his profession as well as a teacher in Kotanopan (Upper Mandailing), so he is better known by the local people with the name Guru Kasim.
In Indonesia Literatur, M. Kasim, is an author of novels and short stories at the time of 'Balai Pustaka'. He was born in 1886 in Muara Sipongi, North Sumatra. With the provision of school education teacher, he later became a grammar school teacher in Kotanopan until 1935. But since 1922, he became known as a writer through the first novel published by Balai Pustaka, the 'Moeda Teroena'. Two years later (1924) he won a competition to write a children's book, and won the 'first prize' of 'Balai Pustaka' in the form of 'Gold Watches'. His work was later published under the title 'Pemandangan Dalam Doenia
Kanak-kanak' ('Landscape in Childhood World', which is better known in the wider community with the title 'Si Samin'). Literary works of others, which is also quite phenomenal is 'Bertengkar Berbisik' (1929), 'Buah di Kedai Kopi' (1930), and 'Teman Doedoek' (1936), which they also published by 'Balai Pustaka', Jakarta .
'Teman Doedoek' book is short strories collection viewed as a community first collection of short stories in 'modern Indonesian literature'. Novels and short stories are told about the rural population in Sumatra with a style that is simple and full of humor. There are two works of translation namely 'Niki Ark' (from 'In Woelige Dagen' work Kieviet CJ) and 'Pangeran Hindi' (from 'De Vorstvan Indie' works Lew Wallace), each of which was released in 1920 and 1931.
M. Kasim was born in Muara Sipongi, but he never settled in Kotanopan. His house is located in 'Sindang Laya', not far from the 'Pasanggerahan' contained in Pasar Kotanopan. This 'Pasanggerahan' resting place is a building resident during the Dutch colonial rule. M. Kasim home located in the 'Sindang Laya' is still inhabited by descendants, who until now still looks sturdy and well maintained, and looks beautiful because it is located on higher ground and is strategic because it is not far from the Pasar Kotanopan.
If we want to know why someone is named 'Si Bisuk Na Oto' by others in the past, then we should re-read the books ever written by M. Kasim, especially entitled 'Bertengkar Berbisik' (from the title alone would be difficult for us imagine an event where people were arguing that it does so by 'berbisik' ('whispering'), which in Mandailing is 'markusip'). Short stories that exist in the 'Bertengkar Berbisik' book that the source is oral stories were funny and live in the community at the time. Because M.Kasim so good at arranging and describing the short stories that he has been named the "Bapak Cerpen Indonesia".
According Ahmadun Yosi Hernanda (2006), short story made by M. Kasim began to read and known urban communities (such as Medan and Jakarta) around 1930s. When it is, stories are united and integral part of the lives of those who come in a variety of regional migrants, who want to gain a better life in the big cities, and this short story had already become an important part of the daily life of the educated when that. The stories are often published in newspapers and magazines, so it was like a 'new style' in the retelling habits - habits (mores) owned by rural communities.
Furthermore, the substance of the short stories reinterpreted, discussed and dinalisis well. Actually, if viewed in terms of content and form, short stories we (Indonesia) was similar to 'short story' in West Literature. In Indonesia, the later short stories, literary works is the earlier poems, novels, and drama. Causes of short story writing is so rampant when it was being supported by two magazines that want to publish it, the 'Panji Masyarakat' and 'Poejangga Baroe'. At first, short stories that generally contains about small problems and tend to also humorous (funny), but eventually expanding to up to tell many important things such as the progress made in various fields of human life, even the story of the rebellion of the nation nations who want independence from colonial nation.
Back to the story of 'Si Bisuk Na Oto', in fact why the existence of 'Si Bisuk Na Oto' is so popular in Mandailing long ago until now associated with 3 (three) terms, namely: (1) possible up to now there are still people who have Mandailing nature and character as 'Si Bisuk Na Oto' this, but anyone person, he lives in the village where, and how many people do not know; (2) the nature and character of 'Si Bisuk Na Oto' is actually contrary to the values orientation Mandailing cultural communities; and (3) in line with the previous points 1 and 2 above, in fact cultural values orientation Mandailing Mandailing everyone wants to be the 'bisuk' (sage) one by applying a 'adat dohot ugari' (customs and manner of their implementation) and 'patik dohot uhum' (the norm and law) in social life based on 'olong dohot domu' (affection and strong unity), so as to create 'salumpat saindege' (in doing things together), 'sahancit sahasonangan' and 'sasiluluton sassiriaon' (same-same feel thick and thin), also 'sahata saoloan' and 'satumtum sapartahian' (accord-one word). For it must be applied basic principles to maintain the integrity and cohesiveness between kinship groups, namely "sangap marmora, elek maranak boru, manat- manat markahanggi" (be respectful and glorify 'mora', loving and the child protect 'anak boru', and careful inter- fellow blood relatives). In addition it should be 'baso' (ethical interaction between men and women), 'sangko' (to be inappropriate and stick to old people), and so on.
LAZY AND IDLER
One anthropologist from the University of North Sumatra (USU Medan), Drs . B. Zulkifli Lubis, MA orally once said: "...if we want to know who actually 'Si Bisuk Na Oto' is drawn from one of Mandailing parable in society, namely "bisuk so tarparguru oto na inda tarajari" (wise but can not be used teachers, but do not want to be taught dumb). That is, even if someone has named another person as 'Si Bisuk Na Oto', but the person always feels he has a far greater ability than others. That's why 'Si Bisuk Na Oto' can not be used as a teacher. Instead, 'Si Bisuk Na Oto' is actually indeed a fool, because he is so stupid that it is difficult to be guided by his brother be smart and wise people. In Mandailing, although it is a 'pistar' (clever) but it is not necessarily the person who 'bisuk' (wise), but instead someone who is classified as 'bisuk', usually also is smart people.
Maybe that's why so 'Si Bisuk Na Oto' this is also called as "alak na marraja di ulu totna", that is someone who is always indulging his desire alone and rarely use sense - a healthy mind and his heart, he always always felt completely alone, if he thinks all other people in the village is a fool, he only smart people alone. He always does not want to lose in case any of the others, and he considers trivial (small) almost everyone. People who have the nature and character as it named "alak na magutguttu" (so we should just 'gutgut' but not 'megutguttu'). So that other people do not know that he is actually stupid, because 'Si Bisuk Na Oto' is also quite a lazy person who does not want to learn and seek to find "bisuk na peto" (the correct policies). That's why he does not feel ashamed to tell his fortune to others even though its commission by way of lie, lie Contonya like 'Si Bisuk Na Oto' written by M. Kasim in a book of short stories. Goods Anyone who has ever read the book M.Kasim may still remember how 'Si Bisuk Na Oto' lied when he said he was hunting in the woods and catching fish in the river ('Batang Gadis').
He said, in one day he went hunting in the woods. Starting from the morning to afternoon, he was so tired because he had been running to and fro to seek prey in the forest, but he did not obtain whatever. Because very tired, thirsty and hungry, so he rested under a shady tree. Although he felt drowsy and dozed for a moment, but the gun still held and is always ready to shoot game. As he dozed off he suddenly woke up because there was a fowl bird that was perched on the end of rifle hunters. Without a doubt, the guinea fowl after bird glanced briefly, as soon as he hit the trigger of that senapangnya which then reads 'bam' and guinea fowl birds were immediately fall (die) in front of his feet. Then quickly and with a smile he took the bird fowl that had died because his heart is very happy and excited.
On another day, he said, he went up the river to catch. Once up to the edge of the river, he was casting his net into the river, sometimes on the edge and sometimes also to the middle of the river, so he did many times and for a long time but have not gained any fish. Whereas in the past it was very much a fish in the river, as well as species such as 'cencen', 'siating', 'sulum', 'baung', 'lonjing', 'aporas', 'garing', 'abaro' and 'mera'. Another person told me about the state of the fish in the river at that time, even if we are not good at throwing nets in the river, there is usually always the hook fish in the nets because the fish is very much in the river water. But such is the fate and fortune a person, not unexpectedly sighted eyes saw a pair of birds 'ruak-ruak' on the edge of the river to move their feet were to seek food, and nearby seem too many fish are swimming to and fro to take who are they fighting for food. Seeing then that all he said to himself: "wow ... so this luck came to a sudden". Quick as a flash he also let down the nets, half of the birds 'ruak-ruak' who was looking for food in the river, and the middle again into the water in the river so many fish are caught by nets. After he managed to get a bird once 'ruak-ruak' and the fish was, he went back to sign her smile very happy and excited, and went home carrying a bird 'ruak-rak' and the fish that had been tied to the 'andor' (a type of grass). Brother... that's 'Si bisuk Na Oto', it seems quite clear that he was lying!
STUPID PEOPLE LIVING IN THE SADNESS
Iabo ale amang sinuan tunas!
Langkama ho amang marguru tu
sikola
Ulang hum baen song luas-luas
Tai ringgas ko amang marsipoda
(O ... my little son
Get thee to school
Do you always play
But science requires diligent)
Imale nian amang
Por ni roangku ho marbisuk
Ampot sogot madok-dokma ulala
pamatang
Anso ho doma ubaen usuk
(That is my son
So great was my desire that you be the one to complain clever and wise
Who knows later my body is not strong anymore
So that thou later that replaced my position)
Rhymes (called 'ende-ende' or 'pantun') written by Willem Iskander it contains our advice to the next generation to schools (to seek knowledge), so do not be stupid like 'Si Badu Olo' (people who always justify what other people are saying I have the least knowledge, is more or less the same as the 'Si Bisuk Na Oto'. According to some people, that someone who does not go to school and learn a lazy person would be a fool later, no manfatnya in life even if only for himself, let alone for the good of the many. If we fool ourselves, then we will always be underrated and easily deceived others, the result of us will always suffer, and vice versa could be a boon for others. Have not we been (often) hear the words of the children when they are playing like expression: "Sate soto mate na oto" ('satay soup' dead stupid). According to the wise, "butt of grief experienced by a person in his life is ignorance itself".
Even so, O... all my very wise, we do not say 'Si Bisuk Na Oto', 'Si Badu Olo', or even 'na oto ma ho' to our brothers the other, because such words can make quarrel and fights between our fellow brothers.
In addition to a collection of quatrains ('ende-ende') mentioned above, there is another set of rhymes that are made by our ancestors (Willem Iskader) entitled 'Mandailing' whose contents also advises us not forget to advise our children to want and diligent search for "Bisuk Na Peto".
In this connection, our ancestors (one is Willem Iskander) is very ambitious at all advancing the nation. There are still many Mandailing people who still remember Willem Iskander, son of 'Raja Tinating' in 'Pidoli Lombang' (Lowland Mandailing), while his mother is 'Si Anggur' ('Boru Lubis') from 'Rao-rao', is a village that is located across the Batang Gadis river, not away from 'Tambangan' village in Upper Mandailing. He had been educated at the grammar school founded by Dutch colonizers in Panyabungan, and later became a teacher at the school. Because he was a young man who is quite intelligent and wise, so by Dutch colonizers were given scholarships (an opportunity) to continue their education to a higher level in the Netherlands twice. On the second occasion, he could not complete his education due to frequent illness, and returned home to his beloved hometown (Mandailing). A few years later, he established a school in Tano Bato - Kayulaut in the hope that his brothers countrymen become more and more intelligent and thoughtful people in 'Tano Omas Sigumorsing' (Mandailing), is auspicious ground of all time.
For those of us who have read the book 'Sibulus-bulus Sirumbuk-rumbuk' ('honest and forthright, and unanimous - one word') written by Willem Iskander in the 19th century, endless amazed us about his love of the 'Tano-Rura Mandailing' homeland, express beautifully the verses of his poetry. Consider one of his poem he wrote Mandailing which may in 'Adian Bania' while resting on the way to 'Natal' when the study will be leaving the Netherlands in 1857.
MANDAILING
O, Mandailing Godang!
Tano ingananku sorang,
Na niatir ni dolok na lampas,
Na nijoling ni dolok na
martimbus,
Ipulna na laing bubus!
Tor Sihite tingon julu
Patontang dohot tor Barerang
Gurung-gurungna manompi Lubu
Bohina mangadap tu dolok
Sigantang.
Muda hutalihon tu utara,
Laho manindo tu irisannya,
Jongjong ma huida Lubuk Raya,
Asa manjoling dolok Malea.
Muda hutindo tingon Bania,
Hutatap ma aek ni Batang Gadis,
Mangelduk-elduk dalannia,
Atir hamun jior marbaris.
Jaru pe ia aek na rara,
Na suntut godang jaotanna,
Tombal bondar panombar saba,
Tusi ma da muarana.
O na marsaba na bolak,
Muda disabur ho sajual same,
Dapot ho ma onom pulu jual mulak.
Ho ma na garang manggadis eme.
Na tumbur ma nian tanomu,
Tai laing tong do ho longang,
Jaru momo pe dibaen hosuan-suanon
mangolu,
Inda ro halak tu ho mardagang
Aha ma rohai tue!
Dalanna so nada rami,
Anso Torang di rohanami.
Ia di Jae ni Batang Angkola,
Taringot tu Aek Godang,
Songon na muntul ia mulak,
Baon sompit boluson tu Batang
Singkuang
Muda ro sirumondap udan,
Magodang ma batang ni aek,
Dibaon sompit hadabuan,
Jadi tu darat doma manaek.
I ma da, dongan, dalanna,
Anso Jadi bonca-bonca,
Holas na haruar tingon bagasnna,
Arun sajo do diobansa.
Adong halak ruar
Na mian di Panyabungan,
Tibu ia haruar,
Baon ia madung busungan,
Inda, ale hum i sajo,
Dalan ni jagal ngada manjadi
Tai adong dope dabo,
Tor Pangolat ngada tarbolus
padati
Tai jaru songon i ba,
Dengganmu sai hurang,
Nada huparmuda ba,
Angke dison ma huida parjoloa ari
torang.
Tinggal ma ho jolo ale,
Anta piga taon nada huboto,
Muda huida ho mulak muse
Ulang be nian sai maoto
Laho hita marsarak
Marsipaingot dope au di ho
Ulang lupa paingot danak
Manjalahi
bisuk na peto
In the verses that rhyme, he also did not hide his frustrations country look retarded child, but then, he was not going to waste because it was there that she first saw the sun rise. He said goodbye, who knows how long he did not know, hoping to meet again later when the country child is no longer a stupid.
Nearly 150 years ago Willem Iskander has reminded us of many things, how to love the land, how to love nature, to love God, others, and also educate children to achieve progress. He also taksekedar give advice, but the real proof to establish a school teacher in 'Tano Bato' (1862). What he did a half-century ago has been greatly to the advancement memberikan donation for Mandailing people in particular, so history has noted in generation that has educated many to be a pioneer in many areas of life in this country.
If Willem Iskander has been such that illustrates his love for nature which he described Mandailing very beautiful, flanked by hills and mountains, fertile, watered stream, then today we must ask ourselves each, especially as Mandailing citizens, whether natural environment where we live and hang beautiful still life and provide a guarantee of life for us and for our children in the future ? 'Tor Sihite', 'Tor Barerang', 'Dolok Sigantang', 'Dolok Malea', and 'Adian Bania', are names Willem Iskander ever mentioned in the poem are all still upright, as 'Gunung Sorik Marapi' still puffing smoke and 'Batang Gadis' still drain the water. But how is the fate of the forest, the trees, medicinal plants, animals, and all forms of life that exist in the natural environment on all the hills and mountains in the Mandailing area? What is the quality and flow of river water flowing in the rivers and creeks us, is still able to sustain a decent life in the future? We can answer it yourself, try to reflect and make a comparative state of the forests and our rivers, along with all sorts of contents in 5, 10, 15 or 20 years, whether they survive or just the opposite is falling apart ? If Willem Iskander back to life today, and watch natural surroundings that he never witnessed 150 years ago, perhaps he will weep bitterly!
According to some sages, 'ende-ende' or art in general, which is owned by a nation more than community point for the history of the nation itself. Because of its history impersonal, then only relate to certain things, other than that the truth is relative (impermanent). Historians argue that the 'so', and other historians who say 'not so' (reverse), so it only makes us more confused. As with the artists (arts employees) for example if they want to express something (event) is important, for they are not so important whether the incident took place or not, as expressed by the 'ende-ende' (art in general), because most important to them is reasonable or not they reveal it. In a collection of quatrains (poems), from one temple to the other verses have a very close relationship at all, more or less like plants 'andor' is alive and growing more and more into a body scrub. As in Western Literature there is a concept, that: "Poems are supposed to Cohere". In this case, maybe that's why so 'ende-ende' (art in general) are made by artists and implies that the meaning (function) to the lives of many people.
In the meantime, the arts can also clear the mind, soul straighten and soften our hearts, which in turn can make them more compact, tight-knit, and love each other. If it were up to such levels that normally one would not want to hurt others and destroy ecosystems tenmpat they live together. Maybe that is seen by Wiilem Iskander ago that he tried to arouse the consciousness of human beings with the works of art, hopefully !
Gandoang. March 20, 2014.
~ o0o ~
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