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THE MEANINGS OF BHISMA’S STRUGGLES IN HIS LIFE
AS PORTRAYED IN LAKSMI PAMUNTJAK’S
THE QUESTION OF RED
A SARJANA PENDIDIKAN THESIS
Presented as Partial Fulfillment of the Requirements
to Obtain the Sarjana Pendidikan Degree
in English Language Education
By
Ancila Putri Perwitasari
Student Number: 111214012
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM
DEPARTMENT OF LANGUAGE AND ARTS EDUCATION
FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY
YOGYAKARTA
2015
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THE MEANINGS OF BHISMA’S STRUGGLES IN HIS LIFE
AS PORTRAYED IN LAKSMI PAMUNTJAK’S
THE QUESTION OF RED
A SARJANA PENDIDIKAN THESIS
Presented as Partial Fulfillment of the Requirements
to Obtain the Sarjana Pendidikan Degree
in English Language Education
By
Ancila Putri Perwitasari
Student Number: 111214012
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM
DEPARTMENT OF LANGUAGE AND ARTS EDUCATION
FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY
YOGYAKARTA
2015
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LORD,
Teach me to be generous
Teach me to serve You
As You deserve
to give and not to count the cost
to fight and not heed the wounds
to toil and not to seek for rest
to labour and not to seek for reward
save that of knowing
I do Your most Holy Will
Saint Ignatius of Loyola
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This thesis is dedicated to
my beloved parents
and
my beloved brothers
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ABSTRACT
Perwitasari, Ancila Putri (2015). The Meanings of Bhisma’s Struggles in His
Life as Portrayed in Laksmi Pamuntjak’s The Question of Red. Yogyakarta:
Sanata Dharma University.
This study analyses Laksmi Pamuntjak’s novel entitled The Question of
Red. The novel tells about two lovers, Amba and Bhisma, who live in Indonesia’s
New Order era. Unfortunately, they are separated because Bhisma is accused of
being a communist and imprisoned in Buru Island. This analysis of the study
focuses on the meanings of Bhisma’s struggles as the major character in the novel.
There are two formulated problems. The first is to know how Bhisma as the major
character is portrayed in the novel. The second is to reveal the meanings of
Bhisma’s struggles in his life.
This study is library research. The approaches in this study are Marxism
and Katresnanism. In order to analyse the study, there are two sources of data,
namely primary and secondary sources. The primary source is the novel itself,
whereas the secondary ones are obtained from some related books, journals,
articles and sources on the internet.
Based on the analysis, there are two points to conclude. The first point is
how Bhisma, the major character is portrayed in the novel. Bhisma is described as
attractive, attentive to his family and other people, smart, responsible, friendly,
open-minded, and reflective. The second finding is the meanings of Bhisma’s
struggles in his life as a doctor and prisoner: He is powerless that he cannot fight
against those who are in power. However, his ideology and his gifted supernatural
powers have encouraged him to oppose the unfairness. He would do everything
for others. His struggles are based on his spirit to share and sacrifice to help others
which based on his life experience. Therefore, he serves his country by his own
way.
This study provides implications and suggestions. For implications, the
study can be used as reading and translation materials because it has Indonesian’s
background. It helps the students to have social awareness as well as critical
thinking. Meanwhile, for suggestions, the researcher suggests that further research
examine the relation between Bhisma and Amba. In addition, for English teachers
and lecturers, this study can be used as the materials, for example, it can be used
as the material to teach prose in the English Education Study Program (PBI).
Keywords: meaning, struggle, Marxism, Katresnanism
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ABSTRAK
Perwitasari, Ancila Putri (2015). The Meanings of Bhisma’s Struggles in His
Life as Potrayed in Laksmi Pamuntjak’s The Question of Red. Yogyakarta:
Sanata Dharma University.
Studi ini menganalisa novel dari Laksmi Pamuntjak yang berjudul The
Question of Red. Novel ini bercerita tentang kehidupan dua orang yang saling
jatuh cinta, Amba dan Bhisma yang hidup pada masa Order Baru di Indonesia.
Namun, mereka terpisah karena Bhisma dituduh komunis dan dipenjara di Pulau
Buru. Tujuan dari studi ini berfokus pada arti perjuangan-perjuangan Bhisma,
karakter utama dalam novel ini. Ada dua rumusan masalah dalam studi ini untuk
dijawab. Pertama, bagaimana Bhisma digambarkan dalam novel ini. Kedua, apa
arti-arti yang paling memungkinkan dari perjuangan-perjuangan Bhisma dalam
hidupnya.
Peneliti menggunakan studi pustaka sebagai metode dalam studi ini.
Pendekatan dalam studi ini dengan Marxisme dan Katresnanisme. Untuk
menganalisis studi ini ada dua jenis data yang digunakan; data primer dan data
sekunder. Data primer dalam studi ini adalah novel The Question of Red,
sedangkan data sekunder berasal dari beberapa buku, journal, artikel, dan
sumber dari internet yang berkaitan.
Dari hasil analisa, terdapat dua poin kesimpulan. Poin pertama mengenai
bagaimana Bhisma, karakter utama digambarkan dalam novel ini. Peneliti
menemukan bahwa Bhisma dapat dideskripsikan sebagai sosok yang atraktif,
perhatian, pintar, bertanggung jawab, ramah, terbuka, dan reflektif. Sedangkan
pada poin kedua, arti-arti yang paling memungkinkan dari perjuanganperjuangan Bhisma dalam hidupnya sebagai dokter dan tahanan politik. Dia
tidak mempunyai kekuatan untuk melawan kekuasaan. Akan tetapi, ideologi dan
kesaktiannya mendorongnya untuk berjuang melawan ketidakadilan. Dia rela
melakukan apa pun untuk sesama. Perjuangannya didasari oleh semangatnya
untuk berbagi dan berkorban untuk menolong sesama yang berangkat dari
pengalaman hidupnya. Dia melayani negaranya dengan caranya.
Studi ini juga memberikan implikasi dan saran untuk penelitian lebih
lanjut. Implikasi dari studi ini dapat digunakan sebagai materi membaca dan
penerjemahan. Ini dapat membantu siswa untuk memiliki kesadaran sosial dan
pemikiran kritis. Peneliti menyarankan bahwa penelitian berikutnya dapat
meneliti hubungan antara Bhisma dan Amba. Untuk guru dan dosen Bahasa
Inggris, novel ini juga dapat dijadikan sebagai materi Bahasa Inggris, contohnya
sebagai materi prose di Pendidikan Bahasa Inggris (PBI).
Kata kunci: meaning, struggle, Marxism, Katresnanism
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ACKNOWLEDGEMENTS
First of all, my deepest gratitude goes to Jesus Christ, my Lord, for His
love and spirit in guiding me to finish my study. My next greatest gratitude is
dedicated to my beloved parents, Fransiskus Jumino and Mathilda Suhesti. I
owe my gratitude to my beloved brothers Gregorius Prima Putra Sanjaya,
Alexander Jeffri Putra Sanjaya, and Hendrikus Sukma Setia Utama. My
special thanks goes to Hardjo Sumarto family, Djoyo Dihardjo family, and
Bapak Benny, who always give their sincere prayer and support so that I can
finish my thesis.
Next, my beloved gratitude is to my major advisor, Dr. Antonius
Herujiyanto, M.A., Ph.D., for his willingness, love, and patience to guide me
during the process of my thesis. Therefore, I not only accomplish my thesis, but I
learn a lot of values of life from him. In addition, I would like to express my
sincere gratitude to my academic advisor, Christina Lhaksmita Anandari, S.
Pd., Ed.M. and all PBI lecturers for their roles during my study in PBI. I also
thank the secretariat staff that always help me in administration affairs patiently
and librarians who serve me in a friendly manner.
I am indebted to my literature and philosophy family: Gilang, Marcell,
Vania, Tomi, Heri, Destra, Gevi, Daryanto, Siwi, and Bagas for their patience
in helping me to find the sources, discuss the novel, give advices and proofread
my thesis.
I would also like to show my gratitude to all of my friends in PBI batch
2011, especially my beloved family in Class A that struggle and get many
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experiences together in ‘the jungle’. I thank my family in Star de Acyuta English
Course for the extraordinary friendship and teamwork in teaching students in
Mechanical Engineering program in Sanata Dharma University, my family in
MAGIS Indonesia and Puri Agung Lestari boarding house for their kindness in
accompanying me during the process of my thesis. I am also grateful to my
dancing teachers and friends in Ndalem Pujokusuman, Bangsal Kepatihan,
Komunitas Tari Kotabaru for their support and prayer for me.
Last but not least, I would like to thank all of the people who I cannot
mention here. I also dedicate my acknowledgements to everyone who struggles
for his or her life.
Ancila Putri Perwitasari
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TABLE OF CONTENTS
Page
TITLE PAGE ........................................................................................................... i
APPROVAL PAGES ............................................................................................. ii
DEDICATION PAGE ............................................................................................ iv
STATEMENT OF WORK’S ORIGINALITY ...................................................... vi
PERNYATAAN PERSETUJUAN PUBLIKASI ...................................................... vii
ABSTRACT ......................................................................................................... viii
ABSTRAK ............................................................................................................... ix
ACKNOWLEDGEMENTS .....................................................................................x
TABLE OF CONTENTS ...................................................................................... xii
LIST OF APPENDICES ...................................................................................... xiv
CHAPTER I. INTRODUCTION.............................................................................1
A.
B.
C.
D.
E.
Background of the Study.................................................................................1
Objective of the Study.....................................................................................4
Problem Formulation ......................................................................................4
Benefits of the Study .......................................................................................5
Definition of Terms .........................................................................................5
CHAPTER II. REVIEW OF RELATED LITERATURE ....................................8
A. Review of Related Theories ............................................................................8
1. Theory of Character and Characterization ................................................8
2. Theory of Marxism ..................................................................................11
a. Theory of Ideology.............................................................................12
Theory of Power and Powerless .........................................................13
3. Theory of Katresnanism...........................................................................14
B. Theoretical Framework ..................................................................................17
C. Context of the Novel ......................................................................................18
1. Context of the Author...............................................................................18
2. Context of the Novel ................................................................................19
CHAPTER III. METHODOLOGY .......................................................................21
A. Object of the Study.........................................................................................21
B. Approach of the Study ...................................................................................23
C. Method of the Study .......................................................................................23
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CHAPTER IV. ANALYSIS.....................................................................................25
A. Bhisma’s Characteristics ................................................................................25
1. Attractive ..................................................................................................25
2. Attentive ...................................................................................................26
a. Attentive to His Family ......................................................................26
b. Attentive to Other People ...................................................................27
3. Smart ........................................................................................................28
4. Responsible ..............................................................................................29
5. Friendly ....................................................................................................30
6. Open-Minded ...........................................................................................31
7. Reflective .................................................................................................32
B. The Meanings of Bhisma’s Struggles ...........................................................33
1. The Meanings of Bhisma’s Struggles Using Marxism theory ................33
a. The Meanings of Bhisma’s Struggles Using Theory of Ideology ....34
b. The Meanings of Bhisma’s Struggles Using Theory of Power and
Powerless ...........................................................................................39
2. The Meanings of Bhisma’s Struggles Using Theory of Katresnanism .43
CHAPTER V. CONCLUSIONS, IMPLICATIONS, AND SUGGESTIONS ....49
A. Conclusions ....................................................................................................49
B. Implications ....................................................................................................50
C. Suggestions ....................................................................................................51
REFERENCES .........................................................................................................52
APPENDICES ..........................................................................................................54
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LIST OF APPENDICES
Appendix A: Summary of The Question of Red
................................................... 52
Appendix B: The Biography of Laksmi Pamuntjak ........................................................ 54
Appendix C: Reflection ................................................................................................... 57
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CHAPTER I
INTRODUCTION
This chapter consists of five parts, namely, the background of the study,
the objectives of the study, the problem formulation, the benefits of the study, and
the definition of terms. The first part is the background of the study which
explains the justification of choosing the topic. The second part is the objectives
of the study which states the purpose of conducting this study. The third one is the
problem formulation which presents the problems of the research that will be
analysed. The fourth part is the benefits of the study which state the contribution
of this thesis to the knowledge development. The last part is the definition of
terms which gives the explanation of some important terms used in this study.
A.
Background of the Study
A literary work is basically a reflection of human’s real life. There are
many aspects that influence the literary work. Social condition is one of those
aspects. It usually influences the background of the literary work. In line with
those previous statements, Langland (1984) states that, “The society in a literary
work is not only a concept and a construct in fiction, but also in life which can be
revealed through human relationships, through the characters’ patterned
interaction and their common expectations of one another” (p. 6). In the English
language teaching area, the role of the literary work is said to be the bridge
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between the first and second languages. Consequently, the students are expected
to obtain the knowledge of the social characteristic. As a result, it will help them
to enlarge their social awareness as well as their critical thinking.
The Question of Red written by Laksmi Pamuntjak. It was published in
2013 by Gramedia Pustaka Utama. It becomes a national bestseller novel under
its Indonesian version’s entitled Amba. There are some reasons The Question of
Red is chosen. First, this novel became the finalist of the Tempo Magazine’s
Annual Best Work of Literature list in 2012 and shortlisted for the Khatulistiwa
Literary Award in 2013. Next, it gives a new point of view of the Indonesian
national tragedy in 1965-1968. This novel depicts the struggle of ordinary people
in resisting President Suharto’s New Order repression and several events related
to Indonesian Communist Party (PKI) movement. It primarily presents political
prisoners’ life struggles in Buru Island. Through this novel, the readers can see the
impact of Indonesian historical events to Indonesian current situation. Hence, this
novel can enrich and broaden up readers’ knowledge and their insight since it
helps young generations to know Indonesian history.
The novel tells about two young lovers named Amba and Bhisma as the
main characters. The characters’ names in this novel are taken from the classic
story, Mahabarata. Amba is a university student who falls in love with Bhisma,
an educated doctor. He is one of the representatives of Indonesian youths who
struggles his life. As an alumnus of Karl Marx University, he has been considered
to be different from others. He has a great willingness as his ideology to help
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other people suffering from political pressures in the Old and New Orders in
Indonesia.
The story in the novel begins with a journey of Amba, who is looking for
her lovely man, Bhisma, who is in Buru Island, after being separated for forty
years. They are separated because Bhisma is accused of being a communist and is
imprisoned as a political prisoner. During her journey, Amba is accompanied by
Samuel, a man whom she meets in a boat to Buru. Unfortunately, in Buru, she
finds the fact that Bhisma has passed away. Besides, the novel tells the struggle of
the Indonesians living from 1965 up to 1968 where they lived in such a horrible
political situation. They had to struggle to survive in their own lives. Bhisma, as
exemplified in the novel, struggles for his life against the Indonesian government
by his own way as a doctor and political prisoner (tapol). Finally, Amba knows
the reason why Bhisma lost through Bhisma’s letters and other people. Then, she
invites Samuel, a man who always accompanies and cares about her to see her
daughter, Srikandi, who holds a painting exhibition in Jakarta.
The researcher focuses on Bhisma as a main character because of his
struggles as an Indonesian youth, a young doctor, as well as a victim of New
Order era. Bhisma is brave to stand on his choice to help people without
considering their backgrounds, which leads him to be a communist political
prisoner. The topic in this study is dealing with an Indonesian youth’s struggles
that can be revealed through the life of main character, Bhisma. Accordingly, the
researcher would like to analyse the character of Bhisma through his
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characteristics and struggles which contain with the spirit of charity. In this study,
Marxism and Katresnanism approaches are used to probe Bhisma’s struggles.
B.
Objective of the Study
The objective of this study is to reveal the meanings of Bhisma’s struggles
as seen in Laksmi Pamuntjak’s The Question of Red.
C. Problem Formulation
This study is conducted in order to answer these two formulated problems:
1.
How is Bhisma as the major character portrayed in the novel?
2.
What are the meanings of Bhisma’s struggles in his life as a doctor?
D.
Benefits of the Study
The benefits of this study are to enrich the knowledge of literary study and
give more references about Indonesian history, especially the history of Gerakan
30 S (30th September Movement) which is very often presented in various
versions. The researcher expects the study to give sufficient information
concerning the struggles of Indonesians, mainly Indonesian youths before and
during New Order era. Additionally, the researcher expects this study to give
inspirations, knowledge, and insight to everyone, particularly students and
teachers to learn English through Indonesian history from different perspective.
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Moreover, it can help everyone to respect other’s choice, for instance during
communist era whether being Red or Green are the same for Bhisma. Therefore,
in helping others, those do not need to look at their backgrounds. Furthermore, the
researcher expects this study can inspire the future researcher to examine this
novel from the other aspects, for instance, the analysis of relation between Bhisma
and Amba viewed from other approaches, such as liberalism, humanism, and
feminism approach.
E.
Definition of Terms
In the beginning of this study, some keywords will be defined further.
1.
Struggle
According to Simmel (as cited in Spacer and Flaming, 2006), struggle is a
word taken from German term kampf which is translated as a conflict. It means a
way to achieve something. Even, it needs an annihilation of one conflict in a
party. Simmel argues, “struggle paradoxially promotes social interaction with the
group of one’s struggle against” (p. 8). In this study, struggles mean by fighting
against power and unfairness.
2.
Bhisma
Bhisma is a great warrior in Mahabarata story. He is one of the noblest
among other warriors in Hastinapura Kingdom. He is a man who puts duty on
everything. In wayang (Javanese puppet story), according to Sujamto (as cited in
Murtafiah, 2010), he is well known as Sabda Pandhita Ratu. It is because he is
loyal with his promise that he will not marry someone in his life. Therefore, the
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gods grant Bhisma to choose his own death. In this story, Bhisma’s character is
based on the Mahabarata epic. However, the fate of the story is different from
what Bhisma has in Mahabarata. In this study, Bhisma is portrayed as one of
ordinary people struggling against the unfairness.
3.
Buru Island
Buru is the third largest island in the Maluku Islands. Buru obtains its
major popularity during President Suharto’s era. In that era, more than 12,000
people were accused of being communists and Communist Party followers. They
were detained without formally charged in such a clear legal process (Pamuntjak,
2013). Thus, many prisoners are killed and died in Buru Island. In this novel,
Buru becomes the setting of Bhisma’s life.
4.
Tapol
Tapol stands for tahanan politik, which means political prisoner in New
Order era during President Suharto’s authority (Pamuntjak, 2013). This term is
commonly used to label those who are accused of being communists, left-wing, or
Indonesian Communist Party followers. They are popularly sent to Buru Island in
Maluku. In this story, Bhisma is one of those who is accused of being a
communist. Therefore, he is imprisoned in Buru as a tapol.
5.
Red
The title in the novel The Question of Red has a meaning of struggle from
people in communist era which is popular as a red party. Red colour itself is a
symbolic colour for the Communist. It is firstly introduced in the Soviet Union to
mobilize the proletarian class under communism and the Soviet Union itself
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(Bryan, n.d). In addition, in this study, the red means blood of those who are
injured and victimized during some political conflicts in Indonesia.
6.
Surface Meaning
Case and Marshall (2009) mention surface meaning as literal meaning.
Associate with this concept, literal approach is the tacit acceptance of information
and memorization. It does not promote understanding for long term retention of
knowledge (pp. 9-18). In short, the surface meaning is meaning that the readers
can obtain without conducting further analysis.
7.
Deeper Meaning
On the contrary, deeper meaning comes from the interpretation and further
analysis of the literary work. Case and Marshall (2009) define that deep learning
analysis involves the critical analysis on the new idea (pp. 9-18). Thus, the readers
need background knowledge and critical thinking in order to find the deeper
meaning.
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CHAPTER II
REVIEW OF RELATED LITERATURE
This chapter consists of three parts. The first part is the review of related
theories. It presents explanation of applied approaches, namely Marxism and
Katresnanism. Besides, the theory of character and characterization is applied as
the theory of literature. In order to know the effect of Bhisma’s characteristics
towards his struggles, the researcher applies theory of ideology, theory of power
and powerless, and Katresnanism theory. Next, the theoretical framework consists
of elaboration of the theories to answer the two formulated problems. The last part
is the context of the novel which explains the setting of the novel and its author.
A.
Review of Related Theories
This part consists of three theories which are applied in this research. They
are theory of character and characterization, theory of Marxism (theory of
ideology and theory of power and powerless), and theory of Katresnanism (aos
andhom slamet).
1.
Theory of Character and Characterization
Character is one of intrinsic elements in literary work which plays an
important role. As mention by Kennedy and Gioia (1999), the character is
presumably an imaged person who inhabits a story (p. 60). The character can be a
human or non-human, an animal or thing, which represents a human being.
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Forster states in Gill (1995) that there are two kinds of character: flat character
and round character (p. 130). Thomas and Johnson (2006) support that flat
characters tend to stay in the same throughout story because they only have one or
two predominant traits, meanwhile round characters tend to change because they
have more predominant traits (p. 64). Based on characters’ speech and action,
Abrams (1985) defines that:
Characters are the persons presented in a dramatic or narrative work, are
interpreted by the reader as being endowed with moral, and emotional
qualities that are expressed in what they say the dialogue and what they do
the action ( p. 23).
As a result, the characters are always interesting to be analysed. The
process of creating the character by an author is called characterization (p. 21).
The author creates the characters live as real people in order to be understandable
for the readers. Furthermore, Murphy (1972) mentions nine ways to analyse
characters’ characteristics and personalities (pp.161-173)
a.
Personal Description
The researcher describes a certain character in the novel by his or her
appearance, for instance by telling the character’s look and what he or she wears.
b.
Character as Seen by Others
The researcher uses other characters’ opinions to characterize a certain
character.
c.
Speech
The researcher describes a character through what the characters’ speech.
It can be identified by viewing the characters’ speech in a conversation with
others.
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d.
Past Life
The past life of a certain character shapes the character’s characteristic. It
is because one’s past life influences one’s characteristic in the future. His or her
past life can be told directly by an author of the novel or other characters in the
novel.
e.
Conversation of Others
The researcher describes of a certain character through the conversation of
other characters. It can be clues which reveal the characteristics of a particular
character.
f.
Reactions
The reaction of a certain character in dealing with some situations and
events which he or she faces in the novel can reveal his or her characterisation.
g.
Direct Comment
By describing or giving a comment on a certain character, the researcher
shows the characterisation to the readers through sentences in the novel.
h.
Thought
In order to know the characteristics of a certain character, the researcher
describes through the character’s thoughts.
i.
Mannerism
The researcher shows the characteristic of a certain character through his
or her traits, habits, or manners.
Those are the ways to analyse the characters’ characteristics and
personalities introduced by Murphy in Understanding Unseen.
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2. Theory of Marxism
Marxism is an approach applied in social, political, economic, scientific,
and philosophical field. It is strongly political oriented criticism which is derived
from a theory of German social philosopher, Karl Marx, and Frederich Engels, a
German sociologist (Barry, 2002). Marxism approach can be said as the theory of
Marxism. This theory looks at a progress through struggles from different social
classes. The theory is popular as class struggle by competition for economic,
social, and political advantage.
Marxism is called as materialist philosophy which has some perspectives
on social class, economy, and how social existence can determine one’s
awareness. However, Marx and Engels call their economic theories as communist
rather than Marxism (Barry, 2002). In Communism, private ownership is banned
and changed into state ownership. Moreover, Marxist theory argues that the way
of thinking and experiencing the world is largely conditioned by the way of
organising the economy (Bertens, 2008, p. 63). Marxism believes that in a
communist society, there is a human alienation as a result of exploitation of a
social class by another.
As stated by Barry (2002), Marx and Engels have their reverence for great
art and literature in representing the class. Their views are relaxing and nondogmatic art which means the good art always has a degree of freedom from
many economic circumstances. Thus, Marxism is used to express the social class
struggles and clashes of large historical forces. It is supported by Lenin (as cited
in Barry, p. 160) that literature must become an instrument of the party. Marxist
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criticism focuses on contents rather than forms. It has an attention to the idea
about things like economy, class, and power.
a.
Theory of Ideology
Theory of ideology is firstly introduced by Althusser (1918-1990), a
French Marxist theoretician and philosopher. He introduces the ideology as a key
term for all Marxists. Althusser’s point of view is called revisionist Marxist. He is
the most influential person in developing theoretical Marxist about literature. He
views the literary works are closely related to ideology. He claims (as cited in
Barry, 2002),
―ideology is a system of representations (possessing its logic and proper
rigour) of representations (images, myths, ideas or concepts according to
the case) endowed with an existence and an historical role at the heart of a
given society‖ (p. 163).
The society, therefore, gives ideas and production of meanings. Ideology can be
shown to be greater significance than material power.
He divides the ideology into repressive structures and ideological
structures. First, the repressive structures which are in the form of institutions (law
courts, prisons, police force) are operated by external force. The repressive
structures sometimes use some physical forces. Second, the ideological structures
which are the set of ideas and attitudes of some groups that foster the ideology so
that people are free to choose and state their status quo. Those two structures
encourage people to learn and know-how. Know-how is a definition for the
practical matters. It means that in the daily life, people do not realize their lives as
a form of class. Their unawareness happens because they are not ideologically
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conscious of what they are doing in life. Althusser offers the way to pass the base
or superstructure without omitting the Marxist perspective.
The general purpose of these Althusserian ideas is to enable a view on how
society works. He has a term to encourage an individual to see that himself or
herself is free and independent in social forces. Thus, it makes a person has
interpellation. The interpellation is Althusser’s modification from psychoanalytic
theory. It works by showing an image of relation between the super-ordinate and
sub-ordinate the repressed. Thus, the ideology for Athuesser is profoundly
unconscious; it has been lived in individual’s life because he always uses the
ideology in his life (Barry, 2002).
b.
Theory of Power and Powerless
Power according to Foucault (1980) is relation between people in which
one affects another’s action. Theory of power and powerless is a part of Marxism.
In Marxism, there are two classes based on economy: bourgeoisie (powerful part
of society) and proletariat (powerless part of society). These two classes always
fight against one another so that they become a conflict for both. It is because
their economic objective interests are different, but the competition makes the
bourgeoisie become a dominant power to proletariat.
Karl Marx states that the economy has a great impact of the existence of
society’s power. Another expert, Weber (1968) agrees with Karl Marx. He adds,
―power as the ability to impose a person’s will on another, even when the other
objects‖ (p. 72). Furthermore, the power cannot be separated from authority.
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One’s authority can be powerful and oppressed the powerless. The power consists
of three types. According to Mills (as cited in Elwell, 2002)
1.
Authority: power justifies by the beliefs of the voluntarily obedient.
2.
Manipulation: power wielded to the powerless.
3.
Coercion: the final form of power, where the powerless are forced to obey
the powerful.
From those types, the coercion usually appears in a society. The bourgeoisie
always wants the proletariat to obey and work for them. This condition emerges
alienation for people, particularly the proletariat. Next, the alienation is a
condition where an individual lives in a distance of something. For Marx, most
individuals are alienated from themselves and others in the society. In addition,
the alienation explodes individuals to be victimised and dehumanised so that it
needs struggle to have them humanised.
3.
Theory of Katresnanism
Theory of Katresnanism is a critical theory which derived from Javanese
philosophy. According to Herujiyanto (2001) in Katresnan Criticism states that
―theory of katresnanism (divine love) is a term which refers to the result of an
inductive work functioning as a reminder and an invitation (éling-kèlingan) of
one’s true self (jati diri) and one’s existence which was granted due to katresnan
(divine love) as soon as one was born (p. 2). Based on this meaning,
Katresnanism has a positive way of thinking which leads everyone to have
positive deeds in every his daily situation. Katresnanism gives an opportunity for
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everyone to find who he or she is. Therefore, everyone can develop him or herself.
In another word, it can be used to explain someone’s true self.
There are 33 aos or principles of Katresnanism up to now which can be
applied to analyse one’s behaviour and the reason behind it positively.
Herujiyanto (2001) also adds the 33 aos of Katresnanism theory:
1. It celebrates feelings of needs to learn (andhap asor).
2. It shows the concern and care for others (andhom slamet).
3. It reasons that quandary or predicament may also be there due to the goal
(angon mangsa).
4. It intents appreciating others (atur panuwun).
5. It calls to become a model of learning (banyu sinaring).
6. It promotes working for the sake of best for others (binerkahan).
7. It requires changing practice in the light of the appraisal and versatile (cancut
taliwondo).
8. It celebrates doing honestly and truthfully (citra wicita wicitra).
9. It promotes applying calculated steps (duga prayoga).
10. It celebrates holding a peace and happy ending (yatna yuwana).
11. It promotes welcoming and wishing good luck others (kasugengan).
12. It highlights believing in the long run (kraton nDalem).
13. It promotes gratitude due to any situation granted (lothong kemayangan).
14. It involves explaining and identifying the purpose in the sense of beneficial
mission and objective (migunani).
15. It urges trying it out—presenting reliable deeds (mrantasi).
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16. It promotes maintaining the fact that nobody would like to lose their face
(mulat sarira).
17. It highlights nurturing logical deeds (nalar).
18. It invites holding commitment (ngugemi).
19. It promotes creating pleasure and enjoyment (nyamleng).
20. It celebrates promoting others respectfully (nyumangga).
21. It promotes creating harmony (rukun).
22. It celebrates creating an energy and spirit of the so-called united mind and
heart–you and me (samanunggal).
23. It promotes having a win-win attitude (sithik edhing).
24. It promotes doing the best one can and full-heartedly inviting the nature to
take its course (sumèlèh).
25. It promotes creating peaceful end-overt and covert (tentrem).
26. It celebrates acting sincerely (tulus).
27. It believes in reality of faithfulness, loyalty, and following the system agreed
(tuhu).
28. It celebrates the acts of tolerance (teposliro).
29. It celebrates an open-ended spirit to be able to accept the end result due to
understanding one’s limitation (sumarah).
30. It promotes producing an enthralling act and end (mranani).
31. It celebrates imagining a peaceful, encouraging possible solution to the
predicament appearing due to the goal (mbombong-mbimbing).
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32. It promotes having thing matched and fitted; not less, not too much either; just
right (pas).
33. It celebrates producing one-true family atmosphere: caring and forgiving
(nyedulur mulur).
It is believed that by applying the aos of Katresnanism, one shows
enlightenment not only for himself but also for others. It creates a better and peace
society. As Herujiyanto (2001) mentions that everyone can be happier on the right
track without any doubt (p. 8). One of the Katresnanism aos which is applied in
this study is andhom slamet. It is wishing good luck for somebody else or people
whom we meet. The person delivers his blessing from God or the highest power
to others when they meet each other. As a result, there is a blessing among them.
Andhom slamet is one of Katresnanism aos (pas in Javanese) which means
being harmony with appropriate conditions: migunani (it involves explaining and
identifying the purpose in the sense of beneficial mission and objective), mrantasi
(it urges trying it out-presenting reliable deeds), ngugemi (it invites holding
commitment), nyamleng (it promotes creating pleasure and enjoyment), tulus (it
celebrates acting sincerely), and sithik edhing (it promotes having a win-win
attitude). However, in this study, the discussion deals with andhom slamet.
B.
Theoretical Framework
There are two formulated problems in this study. The first problem is to
analyse Bhisma’s characteristics. The researcher applies Murphy’s theory of
character and characterization. Through personal description, character as seen by
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others, speech, past life, conversation of others, reactions, direct comment,
thought, and mannerism, the researcher obtains Bhisma’s characteristics.
The second problem is to reveal the deeper meanings of Bhisma’s
struggles. The researcher uses Marxism approach in analysing Bhisma by
applying theory of ideology from Althusser and theory of power and powerless.
Besides, the researcher uses theory of Katresnanism to analyse Bhisma’s struggles
from Javanese values point of view. One of the Katresnanism aos which is
applied is andhom slamet. Then, the researcher will find the relation of the
Bhisma’s characteristics and the meanings of his struggles in his life.
D.
Context of the Novel
Context of the novel can be said as a setting in which the novel is written.
By knowing the context of the novel and its author, the readers will understand
the story of the novel. The setting of the story constitutes the external reality that
surrounds the internal reality of the character’s personalities. The context is
divided into two settings, first is the setting of the writer when she writes the
novel and second is the setting of The Question of Red. Culler (1997) says,
―Context is what determines meaning‖ (p. 62). It is used to know the particular
utterances by looking at historical context in each figure.
1.
Context of the Author
The setting where the author, Pamuntjak wrote her first novel was in
Jakarta, Indonesia. Some parts of the novel were based on long research and some
interviews with ex-political prisoners. She did her research by directly visiting
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Buru Island with Amarzan Loebis, a poet, senior editor of Tempo magazine, and
former political prisoner in Buru Island prison camp. Moreover, she learned from
Pramoedya’s experience to enrich the quality of her novel. By doing long
research, Pamuntjak made her novel of Indonesian turbulence from her point of
view as the author not as the former political prisoners. As a result, her writing
style is different from others’ writers.
She wrote the novel in 2013 in Indonesia’s reformation era. It meant
everyone was free to write his or her opinion for government and PKI. It was very
different from the previous era, particularly in Suharto’s era in which no one was
allowed to refuse the government’s order and discuss PKI (Indonesian Communist
Party) or anything related to communism. Pamuntjak, therefore, was bold to write
a story about Indonesian political situation in Sukarno and Suharto era. She even
put some incidents and people who join group belonging to PKI. It was definitely
interesting because the story about PKI was a never ending topic to discuss in
Indonesia. There were many perspectives and versions.
2.
Context of the Novel
Meanwhile, the novel has many settings. As stated in the previous session,
the novel tells a story of Bhisma, who is opposed against to the current political
situation. There are some places in the novel. The first place is Buru Island. Most
of the setting takes place in Buru Island. Pamuntjak tries to give a different
perspective of Buru by this novel. The Buru Island, usually well-known as a scary
island, is drawn with fancy atmosphere.
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The second place is Kediri. It is the city where the Bhisma meets Amba for
the first time. As narrated in the novel, Bhisma works as a young doctor in Sono
Walujo Hospital, Kediri. Third place is Yogyakarta. It is the place where Bhisma
comes with Amba from Kediri to gather with their friends in CGMI and Lekra. In
Res Publica, Yogyakarta they are separated each other for long time. After then,
Bhisma is imprisoned in Buru until he dies and Amba moves to Jakarta to begin
her new life with his husband, Adalhard.
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CHAPTER III
METHODOLOGY
This chapter consists of three parts. They are the object of the study, the
approach of the study, and the method of the study. The first is the object of the
study which deals with the subject of the study. The second is Marxism and
Katresnanism approaches which applied in this study. The last part is the method
of the study. It deals with all sources which are used to analyse the novel and the
steps of process in accomplishing the study.
A.
Object of the Study
The object of this study is a novel entitled The Question of Red. This novel
is a fiction novel with Indonesian historical background. It is one of the most
popular novels. This novel is the first novel written by Laksmi Pamuntjak, one of
the Indonesian female writers. Laksmi Pamunjak was born in Jakarta, on 24
December, 1971. She graduated from Asian Studies, Politics, and International
Studies, Murdoch University, Perth, Australia in 1993. She has written some
previous successful collections of poetry such as Ellipsis (2002), The Anagram
(2007), Perang Langit dan Dua Perempuan (2006). Besides, she has writes some
short stories: The Diary of R.S.: Musing of Art (2006) and four editions of the
award winning, Jakarta Good Food Series. The Question of Red is published by
PT Gramedia Pustaka Utama. The novel has 537 pages which are divided into
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seven chapters. Basically, the plot in the novel is told using a narrator point of
view. This novel portrays some characters of people from a lot of backgrounds
and areas in Indonesia, such as Yogyakarta, Kediri, Pulau Buru Island, and
Jakarta. It tells Indonesian history related to the 1965 tragedy which is covered
through the love affair of Bhisma and Amba.
The story in the novel begins with the description of Buru Island in which
Amba is attacked by a woman named Muka Burung, a woman who marries
Bhisma according to customary law. Her purpose of coming to Buru is to look for
her lovely man, Bhisma. She is accompanied by Zulfikar, one of Bhisma’s friends
when they become political prisoners. In the ship to Buru, they meet Samuel who
later on always accompanies Amba in exploring the island to find Bhisma. Sadly,
she finds the fact that Bhisma has passed away. However, Bhisma leaves her
some letters which she found through Manalisa’s guidance.
The story is back to the time when Bhisma and Amba in Kediri. At that
time, Amba is working as a translator for Bhisma, who works as a young doctor in
a hospital. Then, they fall in love and go to Yogyakarta together. Bhisma has to
heal his CGMI friend, as requested by Untarto, while Amba returns to her aunt’s
home in a horrible political situation of communist massacre. One day, Bhisma
invites Amba to come to CGMI’s meeting in Res Publica, the place for them to be
together. After Bhisma finishes his speech, there is a gunshot incident. Because of
the incident which makes Bhisma separates from Amba forever.
Bhisma is then accused of being a communist and imprisoned in Buru
Island. In contrast, Amba continues her life in Jakarta and marries Adalhard, an
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American. Nevertheless, Amba still keeps her only love for Bhisma so that she
travels to Buru. At the end, Amba knows the reason why Bhisma lost. Then,
Amba returns to Jakarta, invites Samuel, a man who always accompanies and
cares about her during her journey in Buru. He sees Srikandi, Amba’s daughter,
who holds a painting exhibition.
B.
Approaches of the Study
This study focuses on the meanings of the struggles as shown in Bhisma,
as the major character in The Question of Red. In order to find the meanings of
Bhisma’s struggles, the researcher applies both Marxism and Katresnanism
approaches. The study analyses the deeper meanings of Bhisma’s struggles, as the
major character which is supposed to be influenced by Marxism approach.
Besides, Katresnanism theory is applied to know the meanings of Bhisma’s
struggles from Javanese point of view. The researcher uses both Marxism and
Katesnanism approaches to answer the second problem formulation. As a result,
the researcher finds several meanings of Bhisma’s struggles.
C.
Method of the Study
The method that was used to conduct this study was library research.
Library research is a research method which is conducted by reading and
analysing the sources. There were two sources in this study: the primary and
secondary sources. The primary source was The Question of Red, a novel by
Laksmi Pamuntjak which was written in 2013. The secondary sources were some
relevant books and journals named Murphy’s Understanding Unseen. In addition,
in order to comprehend literature theory, the researcher read Barry’s Beginning
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Theory and Kennedy and Gioia’s Literature: An introduction to fiction, poetry
and drama. Then, in order to understand the Marxism approach, Barry’s
Beginning theory and Bertens’ Literary theory were applied. In addition, the
researcher applied Katresnanism approach as proposed by Herujiyanto.
There were some steps that the researcher did when conducting this study.
The first step was reading the whole novel in order to understand the story. The
researcher focused on Bhisma’s characteristics, struggles, and his details stated in
the novel. Then, the researcher reread the novel again and tried to understand it
more. The researcher focused on Bhisma as the main character and noted some
useful, related information to Bhisma. It could be obtained by observing the
description by the narrator or the author as well as the description or thought by
the other characters. Then, the researcher provided two formulated problems in
order to limit the topic being discussed and other characters’ thoughts about him.
The second step was finding more data in relation to the two formulated
problems from other books and sources, for example, theory of character and
characterisation to answer the first problem formulation: how Bhisma is portrayed
in the novel. In addition, theory of Marxism and theory of Katresnanism were
applied to answer the second problem formulation: the meanings of Bhisma’s
struggles. The third step was analysing the two formulated problems by applying
all Marxism theory and the second aos of Katresnanism theory. At this point, the
researcher did the analysis from both primary and secondary sources to support
the findings. Finally as the last step, the researcher drew a conclusion for this
study.
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CHAPTER IV
ANALYSIS
This study deals with the characteristics of Bhisma, the major character of
The Question of Red and the meanings of his struggles. The discussion of this
chapter is divided into two parts based on the two formulated problems as
mentioned in the first chapter. The first part is the discussion of Bhisma’s
characteristics, while the second one discusses the meanings of Bhisma’s
struggles.
A.
Bhisma’s Characteristics
The analysis on the character of Bhisma is based on Murphy’s theory of
character and characterisation. According to Forster in Gill (1995) and Thomas
and Johnson (2006), Bhisma belongs to round character since a lot of changes
occur to him throughout the story. He, additionally, has more than two
predominant traits (characteristics). Besides, the nine ways of Murphy reveals
Bhisma’s characteristics and personalities. This study, accordingly, concerns on
the analysis of the meanings of Bhisma’s characteristics. As a result, there are
seven of Bhisma’s characteristics found in The Question of Red.
1.
Attractive
Bhisma is an attractive man. He is popular among staff in Sono Walujo
Hospital due to his good appearance. When Amba arrives at the Sono Walujo
hospital for the first time and registers herself, there is a young woman staff
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introduces Bhisma to Amba. “This new doctor”, the young woman says with a
sudden blush, “is a graduate from a German University. He is, how shall I say it,
very un-Indonesian. His mannerism, even his face, seem half-European” (p. 172).
It makes Amba curious about him. In addition, Bhisma becomes a trending topic
among nurses and female staff when they gather to have lunch. They say, “So
handsome and aristocratic” (p. 195). They talk about him because they are
attracted to Bhisma.
One day in the afternoon, Amba meets Bhisma behind a tree. Without any
doubt, she directly states Bhisma is the most handsome man that she has ever
seen. “He was unusually tall. Easily more than six feet, a height that seemed to
cause him to stoop a little, and made Amba feel tiny” (p. 181). Bhisma’s
appearance is definitely perfect for every woman. Since then, Amba has not been
able to look at him because of his attractiveness.
2.
Attentive
a.
Attentive to His Family
Bhisma’s own life forms him grows as a caring person. He experiences
many things, especially since he knows their parents’ fall into poverty. Prior to
that, Bhisma lives in a noble, rich, and happy family. His father works as
respectable publisher of high quality books. Nevertheless, his family’s life
drastically changes in early 1940s, when Japan took off Indonesia from
Netherlands, all people lived in an apprehensive situation.
One day, when Bhisma is playing with his friend, Tony Muis, he hears
their parents discussing to plan to sell any good to survive during the war.
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Bhisma’s parents have already sold all goods that they have, including his
mother’s lovely clothes and beds. They do so for their children, particularly for
Bhisma, their youngest child. His father says, “Yes, our youngest must be well
educated” (p. 240). Bhisma realizing his name is mentioned, he feels sad when he
sees sorrow in his parents’ faces.
Bhisma is crying for his parents, “He was crying for his parents, for
himself, and for his shared bed because, God forbid, what if they should want to
sell it too?” (p. 240). Despite his young age, he has already known that life has
plenty of choices to struggle. He follows his parents’ suggestions to live with
Lipalasy’s family. In Leiden and Leipzig, he still loves his family. Therefore, he
remains to contact his family, especially his sister, Mita.
b.
Attentive to Other People
As time changes, Bhisma’s care is not only for his family but also for
others. One of the examples is when he is in a canteen of the small hospital in
Berlin. In 1958, after his last semester in Leipzig, he suddenly sees a woman
sitting sadly with her problems. Bhisma approaches and asks for her condition,
“One winter day, I asked her whether she’d had dinner” (p. 506). By asking a
simple question, he shows his care about that woman. Then, he gives his time to
relax his acquaintance. He listens to the woman’s story that is capable of touching
his heart. “I soon learned, she had many issues, her father was a drunkard, her
brother a womanizer and a brute” (p. 506). He definitely cares about her because
Bhisma has his own ways in facing a woman rather than a man.
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Furthermore, while returning to Indonesia, he takes care of sick people
lovingly without viewing their backgrounds. Through his profession as a doctor,
Bhisma helps everyone who needs his cure. He is willing to work in a small clinic
in Tanjung Priok, Jakarta although he has graduated from Leipzig. “I think I’m
going to help out at a clinic in Tanjung Priok. My Gerwani (Gerakan Wanita
Indonesia, The Indonesian Women’s Movement) friends have asked me to go
there, and I can do two things at one, be both doctor and researcher” (p. 220).
Bhisma is always ready to help someone else in all situations. Therefore, he is a
caring person.
3.
Smart
Bhisma is considered as a smart person proven by some direct comments
from those people living with him. It is seen when he follows his parents’ friend,
Thomas Lipasaly to move from Indonesia to Leiden for the better education.
Thomas Lipasaly takes Bhisma to Christelijk Lyceum, a good and prestigious
school. As a student, Bhisma is always trying to do his best. In the first week of
his study, he feels that he is a fool in all of subjects including in science (exact
science or some foreign languages field). However, he never gives up to his last
effort. His Dutch friends are amazed at him, “he the reigning king of numbers. He
remained the champion of maths until the day he graduated” (p. 247). Because of
his achievement, Bhisma continues his study in Karl Marx University, Germany
(pp. 241-248).
As a political prisoner (tapol), every Bhisma’s friend in Buru has different and
unforgettable experience with him. One of them is Rukmanda, Bhisma’s friend,
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who gives Bhisma magic power. When Amba, Samuel, and Zulfikar come to
Rukmanda’s house, Rukmanda tells his unforgettable experience with Bhisma as
a political prisoner (tapol). Rukmanda remembers the situation when there is a
snake on his feet. He feels that he is going to die. Suddenly, he is surprised by
Bhisma’s action who chopped the snake’s head (pp. 410-411).
Since then, Rukmanda realizes that Bhisma is different from someone else.
Therefore, Rukmanda says to Amba, “I first realized that Bhisma’s essence was
that kind of wisdom, at once impulsive and matured”. Rukmanda adds, “Everyone
came to understand this quiet and strange empathy of Bhisma” (p. 412).
Rukmanda tells the situation when Bhisma sees many political prisoners being
tortured. Rukmanda looks at Bhisma who standing, finding such a strange on him.
4.
Responsible
In their first encounter, Bhisma and Amba spend their beautiful night by
walking around the hospital. Beneath the Banyan tree, Bhisma states that he is a
responsible person. He says to Amba, “I know something about responsibility,
just don’t ask me about politics” (p. 184). He says the same utterance not only
once but also when Bhisma talking to another friend, Isa in Bumi Tarung. It is a
statement that Amba always remembers. In addition, Bhisma really shows his
responsibility as a doctor. Some nurses tell Amba that Bhisma likes to suddenly
leaves without permission, “One or two days you don’t see him, suddenly he
appears the next morning”. “Well, he brings in those new patients, from those
violent clashes”. “He really cares. I have seen him attend to them” (p. 195).
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Bhisma definitely knows his job. In Indonesian political chaos, he does not wait
for his patients to come, but he visits the patients in camp.
As a political prisoner, Bhisma is responsible with his duty. In Buru, he
must work together. He does many tasks, “Most of the time my tasks range from
the mundane to the thankless, and there is nothing new to this” (p. 488).
However, he has a special position due to his proffesion. He tells it in his letter on
7 December 1973, a letter to Amba. He tells, “Because I’m a doctor, and by
extension a responsible person (though I’m not sure this is the only reason), I’m
treated somewhat differently in Tefaat Buru (Tempat Pemanfaatan, literally place
of exploitation)” (p. 457). Bhisma is always responsible to everything, especially
with his duty which is closely related to public service.
5.
Friendly
Bhisma is a friendly person. He is easy to interact with other people, for
instance, when he moves to Netherlands and lives with Lipalasy’s family, he says,
“they were always friendly and gracious to me” (p. 245). He considers Lipalasy’s
family as his own family similarly.
Another evidence is while he studies in Leipzig, German, he has many
friends. For example, when he tries to look for Liz, a woman whom he loves in
Germany, he meets Gerard Mannuhutu, Liz’s cousin. In the short time, Gerard
becomes Bhisma’s best friend, “More months passed and Gerard hadn’t only his
friend, he was also his window to a new world” (p. 252). They almost spend their
days together discussing revolution, socialism, communism, and Rosa
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Luxemburg. They do many activities together: watching movie, salivating books
that they cannot buy, and riding a bike during their study break.
Besides, Bhisma has a good relation with some important and popular
people, particularly when he is in Germany. He tells Amba that in the summer he
comes to the World Youth Festival which began in 1947 in Prague. He meets
Indonesian artist, he tells “The festival offered the chance to meet those great
Indonesian artists like Sudjojono, Hendra Gunawan, and Sunardi” (p. 268). It
makes him forthcoming to live with many people from various backgrounds.
Furthermore, Bhisma opens himself to a lot of young people. He has
friends from Lekra (Lembaga Kebudayaan Rakyat, the Institute of People’s
Culture) and CGMI (Concentrasi Gerakan Mahasiswa Indonesia, the Unified
Movement of Students of Indonesia). He is well accepted even he has a special
position from them. One of the evidences from his Lekra friends is when Bhisma
with Amba come to Bumi Tarung, his friends welcome them. It is proven, “A man
with long frizzy silver hair rose and greeted them with open arms. He said,
genuinely surprised and happy to see Bhisma” (p. 270). His Lekra friends allow
him to stay in Bumi Tarung. Moreover, CGMI people respect Bhisma, mainly
Untarto, the leader of CGMI.
6.
Open-Minded
Bhisma is an open-minded person. He opens himself to everything in
accordance with his life principle. He does not follow others, but he stands on his
own belief. However, he is willing to listen to and accept different ideas from
other people whom he meets. For instance, when he comes to Yogyakarta and
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meets his friends in Bumi Tarung, their Lekra friends are free to express their
opinion about Stalin, Manipol, Marxisme and Sosialist Realism to Bhisma and
Amba. Bhisma does not object to his friends’ opinions despite his knowledge of
the real situation of Germany, the place where he studied. In front of his friend,
Bhisma chooses to keep his silence because he respects his friends’ opinions. He
opens to others’ point of view on Stalin. Only with Amba, he tells that he knows
about a real situation in Germany. He says to Amba,
“That fool who founded you”. “He obviously doesn’t know, or doesn’t
want to know, that in Germany, in all of East Europe, Stalin is truly no
more, died and buried six feet under his fatwa. And with him gone it is as
if a huge tumor was taken out of Germany’s skull” (p. 276).
Bhisma chooses to do it because of an unfriendly political situation,
especially a drastic change in Yogyakarta where a lot of chaoses occur to the
suspected left wing people. Besides, he needs a place to sleep for some days with
Amba. He is bored with many theories of struggle and politics. He expresses it to
Amba when Amba asks why he keeps his silence; he says “I was sick of the talk
about theory. Theories can be wrong, but not painting” (p. 277). Therefore,
Bhisma always keeps his silence and appreciates others’ opinions and ideas. He
knows well what he should do and say before taking a real action.
7.
Reflective
Bhisma is a reflective man from his behaviour. He often spends his time
talking to himself and staying in a quiet place, especially under a tree. Bhisma
realizes that people are already aware of it. He states, “They thought me distant,
solitary, closed-in” (p. 453). It is supported by some of his close friends, for
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example, Amba and Manalisa. Bhisma is well known to walk alone into a wood,
reflecting everything in his life.
Furthermore, Bhisma likes to go to a quiet place where there are trees,
birds, and rivers. Since he studies in Leipzig until he lives in Buru, Bhisma likes
to go to the forest alone. He enjoys nature and himself, even in a solitude. He
muses what he has faced. It is proven in his letter to Amba on 23 December 1973
in which he says, “By a tree, a bird, by watching the river. Things we know as
lovely become magnified, almost Godly, as you come close to them. He
continues, “But, I’ve discovered that learning to rest in solitude is in itself a
religious experience” (p. 468). Bhisma finds a peace in his life that helps him to
think and reflect it deeply. Because of his reflection, he is encouraged to keep his
struggles.
B.
The Meanings of Bhisma’s Struggles
1.
The Meanings of Bhisma’s Struggles Using Marxism Theory
Bhisma is one of the major characters in the novel in this research. The
researcher analyses Bhisma using Marxism theory because Bhisma’s character
has Marxism ideology in term of social, political, economic, philosophical, and
scientific aspects. Therefore, the focus on the study is using Marxism in social
and political field. The meaning of Bhisma’s struggles can be viewed from his
letters buried in a tree and collected by his sister, Paramita.
Bhisma lives in two Indonesian regimes: Old (Sukarno) and New
(Suharto) Order. Both of them have totally different policy. In the Old Order,
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Indonesian Communist Party (PKI) is allowed and becomes a bigger party in
addition to Indonesian National Party (PNI). This party is able to attract many
Indonesians from all ages. Therefore, there are various organisations under PKI.
One of which is CGMI (The Unified Movement of Students of Indonesia). In his
young age, Bhisma spends his life studying and being involved with many young
activists from some organisations under Communist Party. However, Bhisma
does not clearly join any organisation. He prefers to stand on his line with his
profession as a doctor.
a.
The Meanings of Bhisma’s Struggles Using Theory of Ideology
In order to know the deeper meanings of Bhisma’s struggles, ideology by
Althuesser is used. According to Marxist theory of ideology by Althuesser (19181990), the ideology is a representation of somebody’s ideas. Bhisma’s ideology is
influenced by some his idols as Rosa Luxemburg and Bertolt Brecht. His ideology
inspired by some people whom he has met and discussed with, for instance,
Bhisma has a discussion of Albert Schweitzer with Gerard, one of his friends in
Leiden. Bhisma adores Albert Schweitzer because he is a doctor who leaves
Germany and builts a free hospital for poor people in Gabon. From Schweitzer,
Bhisma learns that to be a meaningful person he needs a sacrifice (p.267). The
sacrifice itself is a part of politics. It means that as a doctor, his position and
choice could be meant as his life or his death. He would mean nothing if he does
not do anything in that the horrible political situation. Bhisma argues, “Sacrificing
your life for a country at war with your own country” (p. 268). Bhisma has the
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ideology to do something for his country which fights with itself. He remembers
his country’s condition.
His ideology cannot be separated from his study in Leipzig, Germany,
mainly in East Germany which is known as a socialist country. He observes many
people who have ideas for other people’s futures. Since then, Bhisma realizes that
borders influence someone’s idea. He claims,
“By then I had to understand what borders stood for. How borders stopped
a single idea and a single future from travelling through a wall. How
borders enabled a man to know the world but not to change it. How there
were borders within myself” (p. 270)
Borders in Bhisma’s view are such kind of mental block, for example, his fear
which restricts his freedom. Thus, he has the ideology to service his country with
full of his responsibility.
In line with his ideology, Bhisma gives his ideas as representation of his
resistance. He always states that the real condition is not similar with what he
expects to because he chooses to fight intellectually. Bhisma tells what he has
experienced to his love, Amba, for instance, he tells his experience when he
studies and his point of view in the Old Order. In the Old Order, Bhisma always
admires Sukarno. However, when he returns to Indonesia, he changes his point of
view. He is disappointed with Sukarno after Sukarno has announced the concept
of Guided Democracy in 1957. Bhisma does not like Sukarno’s Western oriented
policies. He shares his ideas of his disagreement with his friend to Amba (pp. 218220).
It is stated in a discussion between Bhisma and his friend, Bhisma says,
“What would happen if Sukarno dies?” His friend gives him a skewed look and
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replies, “The revolution will carry on, my friend and shouldn’t even be asking
such questions.” (p. 218). In that situation, Bhisma realizes that he is in Jakarta
which is different from Leipzig, where people are free to talk about government or
Stalin’s oppressive rule. In accordance with the theory of ideology, Bhisma still
holds on ideological structures since he sets himself to be free. It makes Bhisma
become brave to share his ideology of political view.
As he lives in Buru as prisoner, Bhisma forces himself and his friends to
be creative thinkers to set a strategy to survive. This is the ideological structures
because he always tries to encourage others to be free thinkers. In Sukarno’s era,
Bhisma does not like his order because Old Order changes his politics.
Meanwhile, in New Order era, Suharto has the biggest power and authority that
no one can argues his policy, for example, he orders his military power to arrest
people who are involved PKI (Indonesian Communist Party) activities. It is no
matter whether they are the real member of PKI or only supporter. As a result of
his ideological belief, Bhisma is arrested by New Order’s government without
being process in court.
Bhisma is sent to several prisons and moved to Buru Island. As a tapol
(political prisoner), Bhisma must obey what the commander says to him. In his
letter to Amba on 12 December 1973, Bhisma tells about some ironies in Buru.
These ironies are based on his point of view in economy. The first irony is about
many people who fancy their lives as Marxist-Leninists, but they never read a
single word from Lenin. It is the irony because they do not know exactly what
they believe. Bhisma makes clear that it is important to know the basic of what we
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believe before stating as Marxist-Leninists. The second, the economic system in
Buru is modified by the prisoners (p. 458). Bhisma says,
While we are incarcerated here for being Communists, the economics of
this place is organized along centralistic, collective lines- in other words,
the exact opposite of the so-called new ideology of the Suharto regime.
Behold: a penal colony dedicated to the reformation of Communists, but
which is itself a giant copy of the Chinese commune system (p. 491).
It is the irony because according to Bhisma, the prisoners do not follow
Suharto’s ideology. They are able to have a good economic system than the
government has. Indeed, Bhisma finds that incarceration is a great Chinese
commune system. Therefore, it is the irony because the government uses the
Chinese commune system to rehabilitate the prisoners who are only accused of
being communists.
In all his life, Bhisma always uses his ideology to see anything. When he
becomes both a political prisoner and a doctor, Bhisma’s routine activity is to see
his patient. By seeing his patient, Bhisma thinks about the meaning of suffering.
It is written in his letter in 1974, he tells a story when he visits his patient who is
a comrade (a member of PKI). The comrade asks Bhisma about suffering. He
tells about the hard of tapols’ lives which is not far from prison chaos. It happens
because they live in suffer from many things like suffering from his family or
somebody who they love.
Besides, there are conflicts among the prisoners. The conflict which is told
by Bhisma in his letter is about a man, whose name Zakir (p. 482). He always
thinks that as the first batch, he is a founder of Buru. Bhisma shares his ideology
that someone’s suffering is not comparable one another. According to Bhisma,
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everyone cannot compare suffering because all of prisoners suffer in Buru from
many things. It is because some of them have nothing left, not even their skills, or
future’s hope, especially their goals in life (p. 482).
Bhisma is always neutral in seeing many problems and answering
question. He tries to see everything from many perspectives. He says, “My
patient may be right. Perhaps, every suffering needs a salve at some points. And
for Zakir, feeling noble in the name of sacrifice may just be part of his way or
surviving” (p. 484). For Bhisma, he is too simplistic because when there is
suffering, there is a sacrifice to survive.
It is different from Amba. For Amba, she likes Bhisma’s view on
Marxism. Bhisma states, “The thing about people who speak for Communism,”
he continues, “is that very often they don’t know their Marx and their Marxism.
While it’s true that gray old man often referred to history itself as an actor, people
so often mistake him as a historical determinist” (p. 278). In Bhisma’s letter in
1974, he writes about how hard his life as political prisoner (tapol) and a doctor
is. In addition, he tells about three new doctors who come from Jakarta to work in
Namlea and Buru. According to Bhisma, their coming is not a reward for a job
well done, but as the lowliest thing of all as a result of instruments of power (p.
486). Bhisma says that because in his opinion, being a doctor in Buru means
being a tool for the power. It is because they work under the power, not really
work based on their willingness to help others.
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b.
The Meanings of Bhisma’s Struggles Using Theory of Power and
Powerless
According to Marxism theory of power and powerless by Mills, Bhisma’s
position shows that he is powerless, whereas the government, Suharto and the
commander are powerful. There are authority, manipulation, and coercion of
Bhisma’s life.
Bhisma becomes powerless because he lives as a political prisoner. In
1965, when he attends a student meeting, he is arrested in an assault. His assault
conducted by right wing side and military. Before being assaulted, Bhisma gives
a speech to fire up audiences. Then, he is arrested and imprisoned in Salemba
prison. Three months later he is sent to Nusakambangan and finally, he is sent to
Buru Island. Therefore, he is suffered from his freedom (p. 452). Buru Island for
Bhisma is neither black nor white place. It is a gray place where Bhisma and his
friends must work as unpaid labour. He states,
“Here, even if life bouls down to one thing-unpaid labour- at least we still
see the sky, feel the breeze, breathe the air, hunt, enjoy the taste of sago
and local fruits and catch fish in the lake. While, this doesn’t make it deal
as a final resting place, somehow I know I may never leave this island”
(p. 452).
After his long life as a prisoner, Bhisma realizes that he never leaves Buru until
his death.
Bhisma depicts Buru in his letter on 6 December 1973. In his letter, he
describes that Buru is also known as Tefaat Buru (Tempat Pemanfaatan). It has
22 units around Waeapo Valley. The prisoners rest in barracks, each of which has
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around 50 prisoners. It makes Tefaat Buru much more comfortable than most
prison cells in Java which are crammed with 60 people (p. 454). The prisoners are
far from their freedom. Their lives are arranged with an exact schedule. They
must work from early morning. “At 05.00 we fetch tools from the warehouse and
labour in the sun or rain until lunch, then an hour of rest.” The unpaid labour does
not stop in the afternoon. After having lunch, they must work again, “At 13.00 we
resume labour without a break until 18.00” (p.457). The unpaid labour is a result
of oppressor to oppress the powerless. The prisoners are alienated as humans
because they cannot enjoy their production. They only work for the oppressor.
It is clear that Buru is called Tefaat because it is the place for exploitation
prisoners. They work to make Buru become more profitable for the government
as a miniature of Java Island. From this, it can be seen that Suharto, the power,
manipulates and forces the prisoners to work. Bhisma tells about many kinds of
labour categories, for example, clearing forests and meadows for paddy fields,
building footpaths and roads, making irrigation and so on. Besides, they have a
side project to bear the cost of agricultural projects, rice production facilities, and
the living consumption costs of the oppressors. Their lives are full of unfair
oppression which is not fair. Bhisma once expresses that he has no choice for him
living as the oppressed. He must obey and follow the commanders’ order (p.
458).
Bhisma adds that the commanders will find an excuse to extract more than
they should. Another example of oppressor’s power is in every activity of
planting and harvest. The unit commanders always take the harvest more.
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However, the prisoners have idea to make illegal store rooms in order to survive
with enough food. Unfortunately, there is no escape from the commanders. Many
of Bhisma’s friends are beaten into submission. Bhisma, in his letter on 13
December 1973, tells his perspective about Buru, is well-known as heartless
killing machine (p.474).
In Buru, Bhisma has a brother-in law, named Manalisa, whom he tells
about his secret and life. Bhisma tells Manalisa that he has a gifted supernatural
power to decide his death. Moreover, he tells Manalisa how hard his life as a
tapol is. According to Manalisa’s story to Amba and Samuel when they come to
Buru, Bhisma is a different from other political prisoners. He has different
behaviour like entering the forest alone as if from inside of a tree. After few
months, Manalisa knows that Bhisma is a reflective man in sharing his innermost
thoughts. He cannot show his anger with action. Manalisa knows it from
Bhisma’s opinion about the men in uniform manning the barbed. Bhisma thinks
that political prisoners like him are alienated of his life. Their lives are
manipulated and forced to hard labor even they spend their time to work for the
island. He tells Manalisa how political prisoners are used to transform the island.
By their hard work, they covert the barren field into rice fields, plant vegetables
to eat and sell, and build roads. It is stated by Manalisa’s story when he talks to
Bhisma.
Manalisa remembers Bhisma says grimly, “Those who dumped us in this
hellhole also want us to die here. They want to kill us slowly in nature’s prison,
then they’ll bury us with no name on a headstone’’ (pp. 54-55). Bhisma realizes
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that government’s decision to move tapol (political prisoner) to Buru is only a
strategy to kill them slowly through hard work and military rules. Suharto and his
people only consider prisoners as inferior people since they must obey the rules.
It makes Bhisma and other prisoners live in a distance from the society and
themselves. Their lives are exploded by them who are in power.
Nevertheless, Bhisma shares his creative idea by asking his friends to see
the colour of bird that just flies by. This moment is surprising not only for
Manalisa but also for Bhisma’s friend. Bhisma asks his friend sitting next to him,
Zulfikar, to guess the bird’s colour. His buddy replies, “Red and green.” Bhisma
had nodded slowly and leaned back against the tree. “Red and green”, Manalisa
heard him sigh. “Funny, I thought it was just one colour.” (p. 56). The colour of
bird has a reflective meaning besides Bhisma who suffers from partial colour
deficiency. Red and green mean that all of people are actually equal.
Bhisma explains that behind its wings, the bird never treats a man’s vision.
He gives a comparison between the prisoners and the bird. He adds, “We are
inferior to birds and the birds know that. But how does it feel to live, literally, in
black and white? How did my brother cope?” (p. 56). From Bhisma’s saying, he
thinks that their fate as tapol (political prisoner) is definitely powerless so that
they cannot live in freedom like a bird. On the contrary, the bird even knows that
the prisoners’ fate will end in Buru. It is because they do not have choice and
hope to live as free as the bird. Bhisma’s statement shows his feeling of hope as
tapol. He knows that being a tapol only has only a little chance to live happily.
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When he lives in Buru, Bhisma expresses his feelings by writing some
letters. He tells all about his experience in his letters. He writes them for Amba,
his love. Through his letters, Amba knows that Bhisma does not leave her and
how big his love for her. In addition, Bhisma’s letters tell about his struggles.
Bhisma as a doctor is fully loved by many people, including the commanders.
Bhisma has a special position compared to other political prisoners because of his
profession as a doctor. Accordingly, he is free to walk around from one unit to
other units to cure the other sick political prisoners.
2.
The Meanings of Bhisma Struggles Using Katresnanism Theory
In order to know the deeper meanings of Bhisma’s struggles from
Javanese point of view, Katresnanism theory is applied in this study. The
meanings of Bhisma’s struggles can be shown from Bhisma’s characteristics and
his life which basically is a doctor. Based on Katresnanism theory, Bhisma
belongs to second aos from 33 Katresnanism aos. The second aos is andhom
slamet. It is because Bhisma’s struggles show his care about others. Andhom
slamet means to wish luck for everyone whom we meet (Herujiyanto, 2001). It is
altruistic which has a positive way of thinking to give without expecting in return.
As a doctor, Bhisma promises himself before he studies abroad that he
wants to help others. He says, “I shall return to help prevent disease, preserve
health and cure the ill”. Indeed, he promises “I shall dedicate my life to serve my
country” (p. 216). His promise encourages him to help other people who suffer
from diseases and unfairness. Nevertheless, his return to Indonesia is not pure as
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before he leaves. He has knowledge which is based on what he learns in Leipzig.
He has different ideas and point of views of politics.
Bhisma starts to help others as a doctor since he returns to Indonesia by
working at a small clinic in Tanjung Priok. Then, he moves to Sono Walujo, a
small hospital in Kediri. One of evidences is when Bhisma helps victims of a
clash between Pemuda sugar factory where the people’s Youth supporting the
Communist and Banser. Deep inside of his heart, Bhisma feels sad when there are
many victims of clashes (p. 203). It is because he hates unfairness and clashes. He
does not want to see many ordinary people become victim.
In his letter in April 1974, Bhisma tells that the happiest thing in his life is
when he can cure and see his patients’ smiles, “See the first smile of a recovering
patient, or meet a visitor who tells you that it’s still better to have a home than no
home at all” (p. 475). Every patient who comes to him is amusing for him. It likes
his responsibility to help them to be health. He always works hard to apply his
knowledge as a doctor. If he cannot help others, he would be disappointed. He
definitely knows his duty.
Bhisma spends his life in Buru helping sick people, including political
prisoners. He is sincere to help them without looking at their political
backgrounds. Once, he tells his life in his letters about the lay of the land. As a
doctor, he is obliged to do things related to the patients. However, it is no easy
because in Buru Island, there is a strict rule. The rule is very patient, if he wants to
move to a hospital from a unit or other units, needs permission from the Unit
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Commander. Accordingly, it would be hard since there is an internal political
issue which influences their relationship with their patients.
“Now your personal politics, at this point, may either aid or complicate
your relationship with a patient, especially if he is your fellow prisoner. He
may suddenly snap at you wounded scorn, accusing you of brown-nosing
those in power, or he may praise you. Telling you that knowing how to
heal is a good thing-it is fighting the good fight.” (p. 488).
In this case, fighting does not always in physical way. For Bhisma, fighting
requires both physical and mental ways due to he fights for his profession as a
doctor.
In Buru Island, Bhisma is still grateful for his life because he has a special
position as a doctor. Besides, the greatest thing for him is when he always learns
something new in the island. Bhisma has a different thing as a result of his
ideological belief so that he lives in his own way. Bhisma does many tasks and
observes every single thing that is related to his patients. He observes how other
doctors deal with ailments and patients, “I’m learning how other doctors deal with
fellow doctors, ego to ego, in front of the patients, and how their nature affects
their behaviour towards their patients” (p. 489).
In his journey of life, sometimes there is a doubt in Bhisma. Once, he has
willingness to leave his profession as a doctor. Even, when he remembers the fate
of his friend, a Chinese descent doctor who works as a head of surgery in a
hospital in Stutgart. The doctor receives a racial discrimination in Jakarta.
Therefore, he ends up in Papua. His friend inspires him to go to Kediri because he
can heal people as his deep passion. Bhisma deals with his ideology of
responsibility. He states, “In Kediri where I met and fell in love with you, I was to
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do what my friend ended up doing. I felt no political or ideological impetus. I had
no bad experiences to compel me, I simply wanted to do it because it was my
duty” (p. 490). It shows that Bhisma is responsible to his duty. As a result, he
works with his ideology and his heart.
Thus, Bhisma’s struggles are always remembered in Buru particularly by
the people in Waepo. They have a special ceremony for him. Bhisma is well
known as The Wise Man of Waepo because he knows how to deal with people
and various communities. He comprehends the power of folks that have a way of
protecting people. Another reason is after the penal colony is over, Bhisma prefers
to stay in Buru Island to come home. According to Amba and Samuel, they
consider Bhisma as a lost star.
“Like all the other prisoners who stayed, he was given a plot of land to
work. For several years he made do with the plot that was given to him
and, as Manalisa told us, he would have attended to those who sought his
medical help as he did his trees-that is, with infinite patience and care”
(p. 511).
Samuel who has never met Bhisma is able to consider Bhisma’s value.
Many people love and remember him because Bhisma likes to walk alone and
returns with medical leaves. Very often, he moves into the woods to cure many
refugees who need his medical help (p. 512). As he writes his letter in 1975,
people respect him not merely because of his profession but because of his care
(p. 496).
In his last letter to Manalisa, Bhisma argues that a sacrifice can abolish
hatred. After many years living with words and terms, he thinks that the words
and terms divide people. Because of the words, they are labelled, exterminated,
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and spared. Bhisma witnesses it when he lives in Leipzig, many people are killed
because they are labelled as counter revolutionary. Similarly, it is not different
when he spends his time in Java, the prisoners are labelled A, B, C which means
to the life and death time for them (pp. 520-521). From this experience, Bhisma
concludes that hatred can be power to survive, that one’s sacrifice can prevent
hatred. Hence, Bhisma sacrifices himself to help others.
The meanings of Bhisma’s struggles as a doctor and tapol (political
prisoner) cannot be separated from Bhisma’s characteristics and his life
experience. When he must be apart from his family and live with Lipalasy’s
family, to continue his study, Bhisma becomes more respectful to his parents’
struggles and Lipalasy’s kindness. His heart and thought are touched by his
experience when he gets along with his friends in Leipzig. It opens Bhisma’s
world view. He always perceives what happens to other people, mainly people
who live in the unfair condition and suffer from disease or war effect. What
Bhisma does is also inspired by his idols and compassion.
Since then, he dedicates his life to serve his country and other people
sincerely. Through his profession, Bhisma wants to give his life to other people in
accordance with his responsibility as a doctor, although he lives as a tapol. The
responsibility for Bhisma means to always struggle for life in every single
condition even when he is powerless. He fights against the power and unfairness
through his capability in curing and helping other people. Therefore, he becomes
happy when he can help other people. On the contrary, he will be sad if there are
many people suffering from disease or war effect. Although he has been gifted
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with supernatural power, he does not use it to fight in a physical way. He uses it to
decide his death if he feels enough to live. Moreover, he ends his life because he
wants to help a victim of two young Amboneses (p. 514). His struggles mean as
his sacrifice for others’ lives because he does not like hatred and violence. He
only wants to serve his country on his way.
.
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CHAPTER V
CONCLUSIONS, IMPLICATIONS, AND SUGGESTIONS
This chapter consists of three parts, the first part is the conclusion, the
second part is the implications, and the last one is the suggestions. The first part,
the researcher draws the conclusions from the analysis in Chapter IV. Meanwhile,
in the second part, the researcher provides the implications of the study to
education. In addition, the researcher gives some suggestions in the last part.
A.
Conclusions
The researcher’s objective is to answer the two formulated problems in the
first chapter. The first problem is the characteristics of Bhisma as a major
character in Pamuntjak’s The Question of Red. Based on the analysis, Bhisma is a
round character since his characteristics in accordance with his life. In addition,
based on theory of Murphy, Bhisma’s characteristics are described as attractive,
attentive to his family and other people, smart, responsible, friendly, openminded, and reflective.
The second objective is to answer the meanings of Bhisma’s struggles
from Bhisma’s characteristics. The researcher finds that as a doctor and tapol,
Bhisma works for other people suffering from diseases, unfairness, and war effect.
His life is powerless, particularly when he is arrested of being a communist and
exiled to Buru, despite his uncertain political position. He has an ideology to work
responsibly against those who are in power, by means his ideology and gifted
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supernatural powers. Those encouraged him to oppose the unfairness. He would
do everything for others. Besides, his struggles are based on his spirit to share and
sacrifice himself based on his life experience. Therefore, he promises himself to
serve his country by his own way.
B.
Implications
Literature is one of the fields in English teaching and learning process.
In English language teaching, literature can be used as the bridge to achieve the
first and the second language. There are various kinds of literature such as a
poem, a song, a novel, and a play performance. The researcher uses The Question
of Red as the study. Through this study of the novel, the students can learn
English and life values from Bhisma’s character, particularly his struggles which
are meaningful for the students’ lives.
Furthermore, this study can be used as a reading material. Through
reading, the students could improve their reading comprehension and vocabulary.
The students can use this novel to analyse the language translation which has
Indonesian’s background, culture, and history. They can open up their knowledge
like culture, politics, and history so that they are aware of their society condition.
As a result, it helps the students to have social awareness as well as critical
thinking.
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C.
Suggestions
Based on the result of the research, there are two parts of suggestions. The
first is suggestion for the future researchers. This research only focuses on
Bhisma’s struggles through Bhisma’s characteristics and life. There are several
topics in the novel that have not been discussed. The researcher suggests that
further researchers examine the relation between Bhisma and Amba.
The second suggestion is for English teachers or lecturers. They can use
literary work as a material English teaching and learning process. Literary work
provides many advantages for example, students can learn new vocabulary from
reading the novel. By reading the novel, the students can explore their reading
comprehension and literary comprehension by reflecting the characters’ values in
The Question of Red’s story. They can develop their background knowledge and
critical thinking, for instance, in the English Language Education Study Program
(PBI), this study and this novel can be the material in prose. The students may be
asked to look for intrinsic and extrinsic elements of story in the novel. Then, the
students are asked to make a literary appreciation.
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REFERENCES
Abrams, M.H. (1985). A glossary of literature terms (6th ed.). San Diego:
Harcourt Brave Jovanovich.
Barry, P. (2002). Beginning theory: An introduction to literary and cultural theory.
Manchester: Manchester University Press.
Bertens, H. (2008). Literary theory the basics (2nd ed.). London: Taylor & Francis
Group.
Bryan, A. (n.d). Introduction to Soviet propaganda. Retrieved 10 March, 2015,
from www.reeec.illinois.edu/teachers/lesson/documents/soviet_posters.pdf.
Case, J. & Marshall, D. (2009). Approaches to learning in M. Tight (ed.).
The routledge international handbook of higher education. Hoboken:
Routledge.
Culler, J. (1997). Literary theory: A very short introduction. New York: Oxford
University Press.
Das, B.K. (2002). Twentieth century literary criticism. New Delhi: Atlantic
Publishers.
Elwell, F. W. (2002). The sociology of C. Wright Mills. Retrieved November 22,
2014 from
www.faculty.rsu.edu/users/f/felwell/www/Theorists/Mills/index.htm.
Foucoult, M. (1980). Power/ knowledge: Selected interviews and other writings
1972-1977. (C. Gordon, Ed). New York: Pantheon.
Gill, R. (1995). Mastering English literature. London: Macmillan Press Ltd.
Herujiyanto, A. (2001). Theory of Katresnanism. Retrieved November 20, 2015
from www.
antonherujiyanto.wordpress.com/2007/11/12/theory-of-katresnanismpious-love/.
Kennedy, X.J., & Gioia, D. (1999). Literature: An introduction to fiction, poetry
and drama (7th ed.). New York: Longman.
Langland, E. (1984). Society in the novel. Chapel Hill: University of North
Carolina Press.
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Murphy, M.J. (1972). Understanding unseen: An introduction to English poetry
and the English novel for overseas students. London: George Allen and
Unwin Ltd.
Murtafiah, I. (2010). Makna simbolik bisma dalam budaya Jawa: Sebuah kajian
pencitraan dalam tiga lakon wayang. Retrieved May 10, 2015 from
lib.ui.ac.id/file?file=digital/20161013-RB02I398m.pdf.
Pamuntjak, L. (2013). The Question of Red. Jakarta: Gramedia Pustaka Utama.
Spicer, A. & Fleming, P. (2006). Self, struggle and solidarity: From foucauldian
micro-politics to arendtian struggle in organizations. Retrieved March 10,
2015 from
www.jbs.cam.ac.uk/fileadmin/user_upload/research/workingpapers/wp062
2.pdf.
Suseno, F.M. (2003). Pemikiran Karl Marx dari sosialisme utopis ke perselisihan
revisionisme. Jakarta: Gramedia Pustaka Utama.
Thomas, R.A., & Johnson, G. (2006). Perrine’s literature: Structure, sound and
sense. California: Wadsworth Publishing Company.
Weber, M. (1968). Economy and society: An outline of interpretive sociology.
New York: Bedminster Press.
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APPENDICES
Appendix A
Summary of The Question of Red
The Question of Red
The novel tells about two young lovers named Amba and Bhisma as the main
characters. The characters’ names in this novel are taken from the classic story,
Mahabarata. Amba is a university student who falls in love with Bhisma, an
educated doctor. He is one of the representatives of Indonesian youths who struggles
his life. As an alumnus of Karl Marx University, he has been considered to be
different from others. He has a great willingness as his ideology to help other people
suffering from political pressures in the Old and New Orders in Indonesia.
The story in the novel begins with a journey of Amba, who is looking for her
lovely man, Bhisma, who is in Buru Island, after being separated for forty years.
They are separated because Bhisma is accused of being a communist and is
imprisoned as a political prisoner. During her journey, Amba is accompanied by
Samuel, a man whom she meets in a boat to Buru. Unfortunately, in Buru, she finds
the fact that Bhisma has passed away. Besides, the novel tells the struggle of the
Indonesians living from 1965 up to 1968 where they lived in such a horrible political
situation. They had to struggle to survive in their own lives. Bhisma, as exemplified
in the novel, struggles for his life against the Indonesian government by his own way
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as a doctor and political prisoner (tapol). Finally, Amba knows the reason why
Bhisma lost through Bhisma’s letters and other people. Then, she invites Samuel, a
man who always accompanies and cares about her to see her daughter, Srikandi, who
holds a painting exhibition in Jakarta.
(Summarised from Laksmi Pamuntjak’s The Question of Red).
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Appendix B
The Biography of Laksmi Pamuntjak
The Biography of Laksmi Pamuntjak
Laksmi Pamuntjak is a great Indonesian novelist, poet, and food writer. She
was born on 22 December 1971 in Jakarta, Indonesia. She is a Minang lineage. Her
parents, Mustafa Pamuntjak and Endang are owner in publishing business. Her father,
Mustafa Pamuntjak is an architect. Her writing talent comes from her grandfather,
Kasuma Sutan Pamuntjak, an editor of Balai Pustaka and founder of CV Djambatan.
She has a broad knowledge and smart. She begins to write columns and articles on
politics, food, literature and classical music since 1994. Usually, her writings are
published on Tempo Magazine, The Jakarta Post, The Jakarta Globe, Djakarta Mag,
the socio-economic journal Prisma and elsewhere. She is also the author of four
editions of the award winning, best-selling Jakarta Good Food Guide. She is also one
of co-founders of Aksara bookstore in Jakarta.
Laksmi Pamuntjak starts her debut in writing poetry. Her poetry collection,
Ellipsis, was published in 2005, was recommended by Suhayl Saadi in the Herald UK
Books of the Year pages. Before tha, she translated and edited Goenawan
Mohammad’s selected poem. In 2006, as well as Perang, Langit dan Dua Perempuan
(War, Heaven, and Two Women) along with The Diary of R.S.: Musings on Art as
treatise on violence and the Iliad, the short story collection The anagram which
released in March 2007 as her second poetry collection. In the same year, in
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September, her translation of Goenawan Mohamad’s book of aphorism under the title
On God and Other Unfinished Things was released.
Pamuntjak’s poetry and short fiction have been published on numerous
literary journals and festivals. They are in Softblow; Takahe (NZ): QLRS (Vol. 11
no. 1, Jan 2012), Heat Literary Journal (Australia), Asia Literary Review (Autumn
2006, Vol. 3; Spring 2007, Vol. 4; Autumn 2007, Vol. 5; Prince Claus Fund Journal
(Special Edition, 12, 2006); the Anthology of Writings from the Utan Kayu Biennale
Literary Festival 2007, Not a Muse world poetry anthology (Haven Books: Hong
Kong, 2009); Scalar Literary Magazine (Premier Edition, April 2010); Biblio Review
of Books (2007); Asia Literary Review (Poetry Edition, November 2010). She also
wrote the preface to Not a Muse: World Poetry Anthology (Haven Books: Hong
Kong, 2009). In 2012, her poem “A Traveler’s Tale” was published in The World
Record (edited by Neil Astley and Anna Selby, Bloodaxe Books: London, 2012) and
included in the Rain of Poems (Casagrande: London, 2013).
Pamuntjak has also been invited to discussion, conference, and literary
reading in some countries, for instance in Amsterdam, Florence, Paris, New York,
Los Angeles, Melbourne, New Haven (Yale) and Manila and international literary
festivals in Macedonia (Struga Poetry Evenings Festival), Australia (Byron Bay
Literary Festival, National Poetry Festival in Victoria), Canada (Wordfest Literary
Festival in Calgary and Banff), The Hague (Winternachten Internasional Festival),
Hong Kong, Singapore, Ubud, Kuala Lumpur, and Jakarta.
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In 2009, Pamuntjak became a member of the international prize jury of the
Prince Claus Fund for 2009-2011. Then, in 2012, she was selected as the Indonesian
representative at the Poetry Parnassus/ Cultural Olympiad in Londin, held in
conjunction with the London Olympics. Poetry Parnassus was gathered 204 poets
from across the world which ran from 27 June to 2 July 2012. In the same time,
Pamuntjak’s debut novel, Amba was published on 2 October 2012 by Gramedia
Pustaka Utama. It became a finalist in Tempo Magazine’s Annual Best Work of
Literature list and shortlisted for the Khatulistiwa Literary Award. After that in 2013,
an English version of Amba was published under the title The Question of Red by
Gramedia Pustaka Utama while, the German version of Amba is published by
Ullstein Verlag which will be out in 2015.
( Retrieved from:
http://www.goodreads.com/author/show/117057.Laksmi_Pamuntjak accesed on 16
March 2015 at 22.10 PM)
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Appendix C
Reflection
Reflection of the Study
There are many ways to learn English, one of them is through literature.
Literature can be a bridge between the first and the second language. From literature
text, students can learn many things such as history and culture. Besides, it depicts of
life in a text. Literary works itself are varied; they are in form of novel, poem, song,
and play. In this study, literary work that is used is a novel.
The students can do another activity in learning English by reading and
analysing the novel. It can be an interesting strategy because students can improve
their English skills, especially in reading comprehension so that they could improve
their vocabulary. They also learn about life which is portrayed in the characters of the
novel. It has many lessons and values which are meaningful for students’ lives. For
instance, in this study, they can learn many lessons and values from the Bhisma
through Bhisma’s responsibility and struggle. Moreover, The Question of Red gives
historical story that helps the students to open up their point of view of Indonesian
history. This study can help students to interpret the meaning of Bhisma’s struggles
so that it encourages them to have social awareness as well as critical thinking.
From Bhisma’s characteristics, we can learn some dominant characteristics of
him which are relevant as human. Those characteristics, even, as a teacher, I must
have character like what Bhisma has such as attractive, being care about his family
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and other people, smart, responsible, friendly, open-minded, and reflective. From
Bhisma’s life experience, I learn to struggle my life not only for myself but also for
other people. In English teaching and learning process, I will meet students who have
different characteristics and backgrounds. From Bhisma’s characteristics, he can be a
role model for my students. They can learn from him. By having Katresnanism
values, mainly andhom slamet, we can share our life as bless for everyone whom we
meet. Therefore, I always try to be a teacher who struggle my life only for education.