The Influence of the Culture and Author in the Novel of “Khotbah Di Atas Bukit” by Kuntowijoyo
Literary works are the result of the action recollection of something that is known, understood and internalized, either intellectually, intuitively and emotionally by the author. The main causes of the appearance of a literary work is its own creator, the author. That is why an explanation of the personality and life of the author is the oldest most established method in the study of literature. Basically literature is the personal work of individuals extended through the imagination of the author. So literature is the personal thoughts of individuals in the form of ideas, expressions, intentions and ideology of the author. The cultures that exist in the authoring environment can also affect the content of a literary work. The culture of the environment around the author indirectly affect the contents of the literature that they produce. The culture and traditions that exist in the environment around the authors will indirectly affect the view and opinion of the authors of a phenomenon. It is commonly made the literary work written by an author certainly has a relationship with the writer, and usually it is described the author implicitly. Therefore, it is attracted the attention of the writer to find out the relationship between the authors of Khotbah Di Atas Bukit with the novel itself.
According to Pope there are two rules of judgment or criticism. There are page and age. Page means also contextual or intrinsic that contain on the book. And age can call the extrinsic of the contain on the book or we can say with the feeling of the authors.
At this essay, the writers want to discuss of the use of extrinsic which is contained in the novel that is associated with thinking, and culture of the author. As has been described previously, the culture of the authors environment will affect the results of his work “Sosiologi pengarang, profesi pengarang, dan institusi sastra. Masalah yang berkaitan disini adalah dasar ekonomi produksi sastra, latar belakang sosial, status pengarang, dan ideology pengarang yang terlihat dari berbagai kegiatan pengarang diluar karya sastra” (Wellek & Warren, 2013: 100).
“Karya sastra merupakan sturkturalis pengalaman. Pengalaman pribadi, pengalaman orang lain, pengalaman kolektif, pengalaman hasil riset. Pengalaman menjadi bahan dasar suatu cerita itu berserakan, terletak disana sini, tidak pernah utuh, dan selalu sepotong-sepotong” (Kosasih, 2012: 95). As in this quote an author experiences have an important role in his work. Experience is the source and reason how a writer can create a masterpiece. And from the quotations before, it was clear that the extrinsic elements that can be seen from the culture where the author lived at the time the work was created and also the thought or view of the author of an issue will have a major impact on the work he made at that time.
The genre which is contained in the novel "Khotbah Di Atas Bukit" by Kuntowijoyo is mysticism, which further highlight on the religious and mystical (metaphysical). The author, Kuntowijoyo beside of being a litterateur and humanist, he is also a thinker (intellectual) Islam that intelligent, honest, and integrity. And he is also a kiyai. He helped build and maintain a boarding school of Budi Mulia in 1980. From the figure of the author himself then it is natural that the theme contained in this work is religious. “Keterlibatan sosial, sikap, dan ideologi pengarang dapat dipelajari tidak hanya melalui karya-karya mereka, tetapi juga dari dokumen biografi. Pengarang adalah seorang warga masyarakat yang tentunya mempunyai pendapat tentang masalah-masalah politik dan sosial yang penting, serta mengikuti isu-isu zamannya” (Wellek & Warren, 2013: 102).
In this novel, Kuntowijoyo using the means of aesthetic or Sufi mystical literature. For example, looks with the presence of twin figures Barman and Humam, which can be connected with the story of Dewa Ruci. In Dewa Ruci, Bima meet with Dewa Ruci twin figures (whose bodies are smaller, but face similar).
“Aneh, pikir Barman. Ini belum pernah terjadi. Siapakah yang berbicara? Tamu itu bersabar. Alangkah serupanya mereka. Perbedaan mereka hanyalah pada perabot-perabot pakaian saja. Selebihnya keseragaman. “inilah potretku sendiri,” gumam tamu itu.”
And the trip to the mountain which is done by Barman to rest along Poppy, the women which is awarded by his son to accompany her during a stay at a resort on the slopes of the mountain, is a kind of imagery or metaphors for the spiritual journey of man from a low to a high place. Such imagery commonly used by authors Javanese and Malay Sufi.
“Bunga-bunga dihalaman akan lebih wangi, rumput akan lebih hijau. “Semerbak mewangi sepanjang hari. Tralala!” Ia ingin menyanyi ketika deru mobil yang mengantarnya ke gunung itu sampai telinganya. Selamat tinggal kesibukan, selamat tinggal hiruk piruk” From the this quotation we can conclude that Barman want to go to Hill to got a peace of the soul, because Barman himself felt that he do not like living in a big city anymore. Then his son—Bobi suggest him to go to hills. As the quote below which is explain that Barman was tired of staying in the city. He felt lonely, and he also missed a trip, as has been mentioned earlier, that trip means a spiritual journey.
“Kemudian ia merasa asing, ditrngah kota itu bukan tempat yang layak baginya. Ia merasa sendiri di tengah kesibukan. Siapakah orang yang akan mempertanyakan laki-laki tua ditengah keramaian? Tetapi bukan itu saja yang membuatnya kesepian. Sejenis perasaan tak terjelaskan, semacam kehilangan atau perjalanan jauh yang tak akan sampai”
In addition, Humam character in this novel is a mysterious figure, who seems to be described by Kuntowijoyo that he has reached a high level, where he was no longer thinking about the treasure, he described to be a very simple person. As well as Sufis, which is the leave everything about material world. Even Barman has said through his thoughts that Humam figure is very similar to a Sufi.
“Omongan Humam selalu mengejutkannya, tak terduga dan mengesan. Laki-laki itu seperti pertapa yang arif. Siapakah yang menjelma dalam orang itu: Muhammad atau Jesus atau Abiyasa”
And the simplicity of Humam which is illustrated in the novel is also similar to the situation of the authors owns and indeed picked to live simply. This unpretentious family occupied the house which is typed 70 in Ampel Gading Jalan 429, Condong Catur, Sleman, Yogyakarta. At that time, the house was purchased at a price of Rp. 4.5 million. Later the house was expanded to about 180 square meters and also have two floors. The living area measuring approximately 4 x 5 meter and it is just filled with tables and chairs with a dark brown color. There was no paintings on the walls and the furniture is expensive in his home.
The most expensive things that they have at home was just a pile of books and trophies which is awarded to him for the works that he wrote.
From the explanation above it is clear that Kuntowijoyo who is also a devout religious believers have a great impact on the way the story in the novel Khotbah Di Atas Bukit. His thinking about the world is conveyed through figures Humam and Barman.
Talking about the hill that is told in this novel, the situation of Yogyakarta in the late 1960 and early 1970, Kuntowijoyo described the background which is appearing in his novel it was such as he was described Kaliurang, a resort on the slopes of Mount Merapi in the north of the city of Yogyakarta. At that time Kaliurang still quiet and really a comfortable resting area. Kaliurang is also a place where the people who want to do nyepi and activities such as meditation, or penance and strange rituals. All were successfully sublimated by Kuntowijoyo in the Khotbah Di Atas Bukit.
Another paradox in the form of Sufi devotional statement in the novel it is public commentary when watching Barman's death which is plunged from the hill with white horse:
“Tak ada lagi harapan!”
“Tak ada lagi putus asa!”
“Tidak ada lagi kebahagiaan!”
“Tidak ada lagi kesedihan!”
“ Aduh darahnya!”
“Aduh senyumnya!”
“Aduh remuknya!”
“Aduh bagus wajahnya!”

Through these dialogues Kuntowijoyo want to show that a life for an event in this can give the impression, response and even a different opinion.
Kuntowijoyo is a writer who comes from Yogyakarta. “Karena setiap pengarang adalah warga masyarakat, ia dapat dipelajari sebagai makhluk sosial. Biografi pengarang adalah sumber utama, kita dapat mengumpulkan infomasi tentang latar belakang sosial latar belakang keluarga, dan posisi ekonomi pengarang” (Wellek & Warren, 2013: 101). So it is no wonder that tradition which is contained in this novel really has in common with the people of Javanese. As in the female figure in this novel, which is largely represented by the figure of popi.
Javanese women are expected to become a person who is always submissive and obedient to the male power, which is first seen during in the power system of Javanese kingdoms (palace). Women in the kingdom are not allowed become the royal leader. In those days women were subjected to Java more hegemonic gender ideologies which give rise to the subordination of women. The term of wanita itself comes from a Javanese language, which means wani ditata. This understanding has characterized the demands of women's passivity in Java.
Similarly with the figure of Popi in this novel, as a woman she described very obedient and submissive to her husbands. As illustrated at the time Barman as husband would like to invite Popi to the market to shop, Popi willingly obey her husband even she knew that they still have food stocks in their homes.
“Maukah engkau kuantar berbelanja ke pasar, Popi?”
Popi mengerti Barman ingin berbuat sesuatu untuknya. Ia mengangguk. Sekalipun tak ada barang yang harus dibeli, ia ingin menuruti laki-laki itu. Ia masih menyimpan sayur, makanan tahan lama, daging-daging kering dan dalam kaleng. Juga ia dapat saja menelpon pada Dosi di kota, dan sopir akan datang mengantar kebutuhannya. Untuk berjalan ke pasar dekat pemberhentian bis kota ia akan merasa segan, kalau bukan atas permintaan Barman. Maka ia-pun melanjutkan:
“Dan lagi, pap. Di pasar banyak sayur-sayur segar. Masa, tiap hari hanya macam itu saja”
Then besides the figure of popi, there is also a figure of Dosi which is the daughter-in-law of Barman. Again, Dosi figure here is fitting the description of Javanese woman. He was described very polite and obedient to her father-in-law. As in the quote submitted by the thinking of Barman:
“Dan apa lagi yang tidak ada di kota? Ia dapat memesan apa saja pada menantunya. “Dosi, air dingin.” Dan air dingin atau jeruk akan tersedia di mejanya, buru-buru.”
The review above show us this is quite clear explanation that the figure of Kuntowijoyo Java is reflected in the tradition and the daily behavior of the existing characters in the novel. Thus, it is clear that the culture and also the figure of a writer will affect the content and the way the story in a novel.
A literary work is the result of the thinking of the author. The figure of the author may affect the content of the story on his work, whether conscious or not. Because, the author wrote his work through circumstances he saw, including the cultures that exist around the author himself.
As in the novel Khotbah Di Atas Bukit by Kuntowijoyo, the obedient of Kuntowijoyo in his religion and the situation around his environment, in this case is javanese culture it is has an influence on this novel. As an example of religious thought of Kuntowijoyo represented in figure Barman which is tell want to find inner peace by moving from the city to the hills. Then the blood of his javanese its effect on the figure of the woman which is described obedient and submissive to men as in Javanese tradition.
As for the background of the appearance of the novel "Kotbah Diatas Bukit" is that the author wanted to show us the struggle between spiritual power and strength of material things, while enriching his ideas, on how high and depth of this life, as humans now had to face changes that repeatedly. Facing the historical relics, which forced people to turn away from the spiritual orientation to the body and to face of the values in it.

Reference
Kuntowijoyo. 1976. Khotbah Di Atas Bukit. Jakarta: PT. Sinar Hudaya.
Nurrachman, Dian. 2014. Classical Critical Theory: From Ancient Greek to Victorian England. Bandung: Pustakan Aura Semesta.
Wellek, Rene & Warren, Austin. 2013. Teori Kesusastraan. Jakarta: PT. Gramedia Pustaka Utama.
Kosasih, E. 2012. Dasar-dasar Keterampilan Bersastra. Bandung: Yrama Widya.
Wildan, Syaiful. 2009. Kedudukan dan Peran Perempuan Sebagai Istri Dalam Masyarakat Kraton Yogyakarta Hadiningrat (Studi Pertautan Hukum Adat dan Hukum Islam). Skripsi. Yogyakarta: Fakultas Syariah, Universitas Islam Negeri Sunan Kalijaga.
W.M, Abdul Hadi. 2005.Wawasan Kepengarangan Kuntowijoyo. Available at goesprih.blogspot.co.id. Accessed on 9 Desember 2015, 15:46.