The Faculty of Cultural Sciences at Sebelas Maret University (UNS) Surakarta invited philology experts from Airlangga University, Moh. Ali, SS., M.A. Min., Ph.D., and coastal literature expert from Diponegoro University, Dr. Sukarjo Waluyo, SS., M.Hum. to attend a public lecture with the theme “Coastal Literature and Manuscripts” on Monday, June 16, 2025.
“Coastal manuscripts truly combine two great traditions, Arya Cosmopolis and Arabian Cosmopolis,” said Moh. Ali.
Moh. Ali discussed how Sanskrit language and culture influenced coastal literature and culture.
He then spoke about how Arabic script was used in the archipelago by Arabs.
In addition, he discussed how both languages impacted the tradition of coastal manuscripts. For now, the material entitled “Folklore and Coastal Javanese Manuscripts: Inspiration for Literary Production in the Contemporary Era” was presented by Sukarjo Waluyo.
In his presentation, Sukarjo stated that one of the characteristics of coastal literature is that it is influenced by Islamic teachings because it is located in a santri (Islamic student) area.
Sukarjo gave a presentation on coastal literary works that are of interest to people outside the coastal region while still in the coastal corridor.
In addition, the Indonesian Literature lecturer at the Faculty of Cultural Sciences, Diponegoro University, presented various types of coastal literature, especially those related to the coastal areas of the Java Sea.
Sukarjo believes that literature inspired by Indonesia’s coastal regions will continue to emerge due to its potential.
It is hoped that Indonesian Literature students at UNS can gain an understanding of the potential of coastal areas through this public lecture on coastal literature.
Indonesian-Language Coastal Literature of Pantura
The source of inspiration for this literary work comes from the traditions, culture, and social context of the people on the coast of Java. This is different from “standard Javanese” which follows the descriptions of Yogyakarta and Solo.
Islam has greatly influenced Javanese coastal literature, especially in the form of suluk and syairan. Suluk is literature that contains Sufi spiritual teachings, while syairan is poetry that often contains religious teachings and spiritual values.
Local sources, such as folk tales, babad, and serat, are also found in coastal literature.
Babad are historical stories that describe important events in the history of a region, while folk tales are stories passed down from ancestors and contain magical elements. Literary works that convey the author’s current thoughts are called serat.
Unlike conventional Javanese, which is more philosophical and refined, coastal literature typically uses more straightforward and expressive language.
This reflects the more direct and open way of communicating among coastal communities. The philosophy, norms, and way of life of people living on the coast are often depicted in coastal literature. This can be found in various literary genres, including babad, folklore, and serat.
Through various forms of literature, such as poetry, and performing arts, such as coastal wayang kulit (leather puppet shows), coastal literature showcases local creativity.
The Books Kuntul Nucuk Mbulan and Bau
Indonesian-language novels, such as Kuntul Nucuk Mbulan and Bau, draw inspiration from the Pantura region.
The novel written by Sahal Japara, Kuntul Nucuk Mbulan, tells the story of a santri’s search for identity. This novel highlights the teachings of Syekh Mutamakkin (1645–1740), who was ridiculed for the attractive style of the Kajen Mosque.
Pakubuwana II then concluded that Mutamakkin’s belief in rights was for himself. S. Soebardi’s study entitled Serat Cabolek: Kuasa, Agama, Pembebasan (The Power, Religion, and Liberation of K.H.A. Mutamakkin & the Phenomenon of Shaikh Siti Jenar) was published in 2004 by Penerbit Nuansa and discusses Kiai Cabolek or Syekh Mutamakkin.
The mosque, pulpit, inscriptions in Pegon and Arabic script, and mosque decorations indicate the presence of Syekh Mutamakkin.
One of Syekh Mutamakkin’s teachings is Kuntul Nucuk Mbulan and Sing Pendhitku Ngusap ing Mbun.
The first teaching was created because the people of Kajen Village read it from generation to generation, as depicted on the back of the pulpit.
The result of reading the inscription in Pegon script on the mosque’s imam board provides the second teaching.
Serat Cabolek records the past reputation of Syekh Mutamakkin. Many groups came to Syekh Mutamakkin’s tomb from various places. Syekh Mutamakkin’s haul is also held every month of Muharram (Syuro).
The novel Kuntul Nucuk Mbulan interprets the history and teachings of Sheikh Mutamakkin.
Mythological texts such as “Kuntul Nucuk Mbulan” and “Sing Pendhitku Ngusap ing Mbun”
Muh. Taufiqul Hakim’s research was conducted through a philological reading of the novel. The research also investigated how the two meanings of the folkloric text originated, both in society and from the motifs engraved on the decorative elements of the Kajen Mosque.
The results of the research show that the community that inherited the folkloric text only understood it without reading it again.
At the same time, this novel conveys this understanding into a new work that is more relevant to its era. Once upon a time, the village cleric Haji Ahmad Mutamakkin built the Kraton Kertasura in the early 18th century.
In a manuscript written by the palace describing this event, Serat Cabolek refers to the cleric as Syekh Mutamakkin, also known as Kiai Cabolek.
Mutamakkin was considered to have broken the law because he often performed the Dewa Ruci puppet show, taught the law to the audience, and took care of two dogs.
Laut Cabolek stated that this angered the clerics in Pantura. In addition, the clerics asked the palace to put Syekh Mutamakkin on trial.
The decision made by Pakubuwana II was unexpected. Mutamakkin was granted forgiveness. Pakubuwana II’s decision was based on Mutamakkin’s opinion about the story of Dewa Ruci during his journey from Cabolek Village to Kartasura, and Pakubuwana II believed that his choice to remain silent during the trial was the right one.
In his attempt to interpret these teachings, he tried to use the distinctive language of young people from Islamic boarding schools. Fauzan, known as Paejan, is a student at Kajen Village in this book.
Every day, Paejan studies at the madrasah, recites the salaf scriptures, learns the meaning of gandul, the advice of the kiai, the mission of making his parents happy, and the issues of love that grow among pesantren students, which are told through letters written on benches.
Paejan’s search for his identity as the main character begins when he is advised by Mbah Jogo, the caretaker of the Al Hikam Islamic boarding school, to find the meaning of Kuntul Nucuk Mbulan and Sing Pendhitku Ngusap ing Mbun.
Kuntul Nucuk Mbulan is interpreted as a bird that can live anywhere and has a qonaah nature.
This symbol represents that humans must always be devout if they want to be elevated in status.
This is symbolized by a kuntul bird flying and pecking at the moonlight as a symbol of achieving all goals.
Sing Pendhitku Ngusap Ing Mbun is interpreted as a message to students not to forget to ask for blessings in seeking knowledge and to be humble to their teachers.
The novel Kuntul Nucuk Mbulan has been printed four times, with approximately 1,000 copies each time. The novel is marketed online and distributed in bookstores in the Kajen Village and Margoyoso District.
This novel is often discussed in schools in the Pati Regency area. As a relic of the past, said to be the work of Syekh Mutamakkin himself, the text is highly revered.
The people of Kajen Village regard the text as a life lesson that must be practiced. Furthermore, both texts have been accepted from generation to generation and continue to be so today.
Interpretations are always conveyed by elders to their children, discussed during the annual Haul commemoration, and in religious study forums that happen to be related to the history of Syekh Mutamakkin’s struggle.
Meanwhile, the novel Bau contains a search for identity and the contemporary identity of the Kendal region by Gunoto Saparie.
This novel highlights the greatness of Kaliwungu and Kendal in the past, which were once important areas on the coast of Java.
Through the character Tumenggung Bahurekso, the former senior journalist and former Chairman of the Central Java Arts Council (DKJT) is very eloquent in recounting the journey of the past greatness of Kaliwungu, Kendal, and Tumenggung Bahurekso.
Bahurekso is portrayed as an intelligent and agile coastal leader who can inspire the development of Kendal Regency and other areas on the coast of Java.
He is also portrayed as a skilled diplomat between the two main forces competing for power in the Java Sea, Sultan Agung and the VOC.
Sukarjo revealed that the author of the novel Bau wanted to describe the greatness of the Java coast in the past. This was done to motivate today’s youth to be more enthusiastic.
“It could be that Mas Gunoto wants to convey and remind us of the great memories of the past as inspiration so that we can rise again,” he said.
Sukarjo explained that the novel, which was nominated for the 2020 Prasidatama Award by the Central Java Provincial Language Center, is a historical novel. It contains narratives that describe events of the past.
“The collective memory of the past glories of Mataram, Majapahit, and Demak is an integral part of the novel. The author of this novel has certainly done research to bring the atmosphere in his novel to life,” he added.
He said that historical facts were found in the novel. However, these historical facts were certainly mixed with the author’s imagination. “Thus, there is a combination of historical facts and the author’s imagination,” he said.
Furthermore, Sukarjo revealed that several of the above works were related to the issue of cultural identity today as a result of democratization, including in the context of culture.
According to Stuart Hall, identity is a social product and, like any product, identity can be shaped according to the social dynamics that occur.
It is even possible for actors to become innovators of their own identities. Hall proposed a theory of identity formation with his cultural circuit theory.
Hall states that identity formation is a continuous process and will continue to be interpreted differently according to the social context of the individual. ***