The new curriculum of English language teaching in Indonesia urges students contribute actively to world networking as well as to world civilization. In the curriculum, students are introduced to the genre of text. As film is a representation of narrative text, writing a literary criticism can be one way to promote indonesia culture. This research is a content analysis on batak film Anak Sasada. As a modern literary work, the film contain local wisdom as part of culture that is potential to be introduced to world community and literary criticism in English is a way of promoting it. Martarombo is a local wisdom of Batak that found in the film of Anak Sasada

M. Khalid, Irpan Apandi Batubara,

E-Jurnal UMNAW (Universitas Muslim Nusantara Al Washliya)

Vol 1, Nomor. 1 April, Th. 20161PROMOTING INDONESIAN LOCAL WISDOM THROUGHLITERARY CRITICISMIrpan Apandi Batubara1M. Khalid21,2)Universitas Muslim Nusantara Al WashliyahIrpan.batubara@yahoo.co.idAbstractThe new curriculum of English language teaching in Indonesia urges students contribute activelyto world networking as well as to world civilization. In the curriculum, students are introduced tothe genre of text. As film is a representation of narrative text, writing a literary criticism can be oneway to promote indonesia culture. This research is a content analysis on batak film Anak Sasada.As a modern literary work, the film contain local wisdom as part of culture that is potential to beintroduced to world community and literary criticism in English is a way of promoting it.Martarombo is a local wisdom of Batak that found in the film of Anak Sasada.Key Words: Literary Criticism, Local Wisdom, Anak Sasada, Promoting Literature1. IntroductionIndonesia, a country that rich incultural diversity, ethnic, tribal and racewith more than 389 tribes, hasdistinguised customs, language, valuesand cultures (Asian Brain as cited inErnawi: 2010). Potential cultural assetshas historical value and is a series ofheritage to be preserved, maintained andused as a foothold continuity in theplanning and design of sustainable builtenvironment. However, globalization canthreaten the existence of local wisdom ofthe heritage series.Local wisdom is an entity that iscrucial for human dignity in thecommunity (Geertz, 2007). This form oflocal wisdom can be categorized into twoaspects, namely the tangible andintangible. While these types of localwisdom include institutional, traditionalvalues, and the ordinances andprocedures, including in knowingmartarombo (the origin of the familytree). In relation to martarombo, localwisdom also determines how one isaccepted in the community throughpedigree knowledge. Anak Sasada is thea film with a plot, characterization, andsetting a pure Batak. The story raised isthe story of a the only son in the family.Background story is Silalahi area and thecharacters played by the players of thetribe of Batak language in whole part ofthe film. In addition, the story contains arange of values of local wisdom includemartarombo.2. Riview Of Literature2.1. Local WisdomLocal wisdom can be defined asan efforts of humankind using hisVol 1, Nomor. 1 April, Th. 20162intellect (cognition) to act and behavetowards things, objects, or events thatoccur in a given space. The definitionabove, arranged in etymology, wherewisdom is understood as a person'sability to use his mind in a sense act orbehave as a result of an assessment ofthings, objects, or events (Ridwan: 2007).Local specifically refers to space limitedinteraction with the system is of limitedvalue. As the interaction space has beendesigned in such a way that it involvesthe patterns of relationships between manand man or man and his physicalenvironment.Patterns of interaction is calledsetting. Setting is an interaction spacewhere one can construct relationshipsface to face in their environment. Asetting of life that has been formed willdirectly produce values. These valueswill be the foundation of theirrelationship or a reference for theirbehavior. Social interaction spacedeveloped into kinship. Kinship in theBatak includes tribal premordialrelationships, affection on the basis ofblood relationship, communion elementsDalihan Na Tolu (Hula-hula, DonganTubu, Boru), Pisang Raut, Hatobangonand all related to kinship by marriage,clan solidarity and Tarombo.2.2. TaromboTarombo is something that is veryimportant for the Batak. For those whodo not know the it will be considered aslost man (nalilu). Batak people,especially men are required to determinethe genealogy of his ancestors whichlowers the minimum clan. This isnecessary in order to determine thelocation of kinship in a clan (BatakMuseum Balige, 2014).Marga is a kinship that consists ofmany participants yang menjadi popolasiand someone in the clan have been in the20 generations or more is calculatedbased on the origin of the clan isconcerned grandfather. As with marriage,this pedigree will create a system call(terms of address).2.3. Partuturan (Kinship)Partuturan or kinship relationspremordial include tribal, affection on thebasis of blood relationship, communionelements Dalihan Na Tolu (Hula-hula,Dongan Tubu, Boru), Pisang Raut (Clanof Sister family), Hatobangon (scholars)and all the related to kinship by marriage,clan solidarity and others.As for being named "partuturan"is kinship between the three elements ofDalihan Na Tolu (DNT). In accordancewith those three elements, kinship inbatak are divided into three, namely:1. Our relationship with "Dongansabutuha" (Brotherhood).Vol 1, Nomor. 1 April, Th. 201632. Our relationship with "Hulahula"(Brotherhood by marriage).3. Our relationship with "Boru"(Sisterhood)Of course we have to keep andmaintain that the three kinds ofrelationships that always goes well andperfect. There are citation of Batakphilosophy about it:1) "Habang binsusur martolutolu, Malomartutur padenggan ngolu."2) Meaning: Wisdom facing DNT threeelements will improve livelihoods."Habang sihurhur songgop tu bosar, somalo martutur Na hona ingkon maosOsar.Meaning: Ignorance, negligence andgreed in the face of these three elementswill make people displaced DNT-sliding.In connection with the secondphilosophy, the ancestor of the Batak leftthree legendary  advice or message totheir generation, as follows:1) "Manat mardongan tubu."At this time often equipped andreads: "Molo Naeng ho sangap,Manat ma ho mardongan tubu."Meaning: If you want to be arespected person. Becareful andmeticulous in dealingwith "dongan sabutuha".As for the "dongan sabutuha" wasregarded by the Batak as himself and intheir day-to-day interaction betweenterms was ignored strings attached, so thebrother often disrespectful towards hisbrother and so does the child to uncle),where it often produces a feeling of lessrespect at those who feel aggrieved. So toavoid it diberilah by our ancestors to theabove message, so we carefully face"dongan sabutuha" of us. For that wehave to verify that the position of"dongan sabutuha" was in "Tarombo". Atthe time this is not difficult to check thatout. Each Batak people who know"Tarombo" determine the level of hisgeneration in his "Tarombo" of it.In the event that we are olderthan him, then "dongan sabutuha" is ofcourse also knew the message of ourancestors, it is not going to recklesslycontinue to accept our invitation, but hewould spontaneously refused and said,"Ah, no, the elders should be respected,stay there, thank you. "In the meantimehe is happy and satisfied because werespect it. In any case the deliberations atthe meeting resolve disputes or let usalways heed truly preamble to "dongansabutuha". And so it all "dongansabutuha" will always be in solidaritywith the actions of our actions and wewill respect and appreciate it properly; italso affects the people around us.2) "Somba marhulahula".Usually extended and reads: "MoloNaeng gabe ho, ho ma SombaVol 1, Nomor. 1 April, Th. 20164marhulahula." Meaning: If you want toglorious (gabe), honor "Hulahula".Statement: For the Batak people"hagabeon" is the most expected andaspired. Without offspring he can not behappy.3) "Elek marboru".Usually extended: "Molo Naeng Mamoraho, ho ma marboru electrocautery."Meaning: If you want to be respected,respect to "Boru".Description: Actually, accordingto the 'Batak, "Boru" that the familyrelationship is under us, so that they maybe told by us to do something. However,the suggestion is that the ancestor of theBatak our requests to "boru" once in awhile should not resemble a commandbut it should be and is persuasion. Batakancestral know very well that persuasionis more powerful than coercion andpersuasion other than that it can maintainthe love between "Boru" and "Hulahula",which can not be achieved by force.2.4. Literary Criticism of IndonesianLiterary WorkLiterary Criticism is a criticinterpretation on the literary work theyhave read or see. Indonesian criticsactually have written the literary criticismin Bahasa Indonesia. The Problem is thecriticisms they made is not as popular theones that written in English. Theglobalization has brought literary worksto the era where only best seller workwill be more potential to be translatedinto other languages. In fact, Indonesiahas thousands of literary work, but out ofworld attention because being lesspromoted. Why criticism is potential topromote Indonesian literature is becauseif the criticism is indexed, world can seeit.2.5 Synopsys of Film Anak SasadaSabungan is the only child ofMuller Sorbadibanua, a father who isparalyzed because of a fall from a tree inhis village in the coast of Lake Toba. Hehas a sister Hinca Rotua. Due to theeconomic situation of the most deprivedfamilies in the village, and his sisterRotua should drop out of school, hedecided to migrate to a city.Nevertheless, Sabungan still felt that hewas a boy only to be spoiled. While inthe village, he asked his heart, andmotivate to use his hard to earn moneysought by parents. If the demand is notmet, he would always get angry and saidhe would go wander alone.Finally, his determination bringshim away from home when her fatherwas seriously ill. He does not even careabout his mother who still remain in thevillage. In the city, he worked as aworkshop assistant; indeed, he was not ahard worker and he earned less. He neverdoes his job seriously. Workshop,Vol 1, Nomor. 1 April, Th. 20165electronics, and doorsmeer included inthe list of jobs he has lived and shouldend with a letter of dismissal.Not long in the city, without heknow, his father and mother had died. Inthe village, his sister, Rotua decided tofollow his brother into the field. Aftersome bitter experience in the City,Sabungan and Rotua finally reunited at aclinic. Then, like a brother and sister wholost their parent and even then reunited.3. MethodThis research applied qualitativemethod with a content analysis on thetranscription of the Film Anak Sasada.The film was played three times and wasanalyzed on its content that represent theelement of Martarombo. This design is tohelp this research identify the researchmatter.4. Findings And DiscussionThe first Martarombo betweenSabungan with a man who had neverknown him before. In the story, they ranup and touched the man's bag fell.Sabungan apologized in Batak language.It was suddenly aware that he was theman argued with a vagabond. He alsorefines the language.Sabungan : Moop dah!Palit          : Bah, ai halak Batak doHamu.Second, when Rotua up on thefield and do not know where to go untilhe finally sat down and slumped in frontof a store owned by a Hobo too. Over thestate of the owner of the store wasimmediately asked what was wrong withhim. He also replied in the language ofthe hobo, "Horas" and direct store ownertook her into the house.Shop Owner: ai sian him ho boru?Rotua: Horas!Shop Owner: Halak Batak do anakboruon. Beta Hita tu jabu.Both findings are the element oflocal wisdom "Martarombo" really hassaved the two sisters and that the urgencyof Tarombo. A social interaction growinto one of kinship. Martarombolanguage acts Hobo puts a person at theappropriate degree in partuturan.Even if the film setting is inmodern era, the film still consider kinshipas a prominent part of this work. How abatak person should call another onemust be determined by the Tarombo. It isin coridor with Roger ( 1981) that kinshipis still the central of modern BatakLiterature. Not many batak literaturecriticism we can find in the form ofonline publication i.e journal,proceedings, or article that are written inEnglish. That is why the criticism writtenin English is important to place localliterature in Global access.5. ConclusionVol 1, Nomor. 1 April, Th. 20166What can be concluded from thispaper is that Martarombo, as found in thesequel Son Sasada, has a form representsthe local wisdom which was instrumentalin putting a person in a social interactionspace. Film Anak Sasada show still hadclose kinship rooted in Partuturan whichis the identity of the ancestral heritage ofBatak peoples. At last, the literarycriticism of local works supports thepromotion of Indonesian literature.ReferencesAnonim. 2014. Museum Batak TBSilalahi Center. Balige.Ernawi, S. 2010. Makalah pada SeminarNasional “Urban Culture, UrbanFuture : Harmonisasi PenataanRuang dan Budaya UntukMengoptimalkan Potensi Kota”Geertz, C. (1992) Kebudayaan danAgama, Kanisius Press, Yogyakarta,1992b.http://habatakon01.blogspot.com/2005/06/marga-dan-tarombo.html,diaksesOktober 2015http://id.wikipedia.org/wiki/Tarombo_Batak, diakses November 2015www.anaksasada.co.cc, diakses Oktober2015Ridwan, Ali. 2007. Landasan KeilmuanKearifan Lokal. Jurnal Studi Islamdan Budaya Vol 1 2007. Purwokerto.Roger, Susan. 1981. A Batak Literatureof Modernization. Southeast AsiaProgram Journal. Cornell: USA.

PROMOTING INDONESIAN LOCAL WISDOM THROUGH LITERARY CRITICISM

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PROMOTING INDONESIAN LOCAL WISDOM THROUGH LITERARY CRITICISM

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