Beyond Linguistic: Narrative View on Wong Alasan in ...fib.ub.ac.id/iconlaterals/wp-content/uploads/2016/12/43.-Rommel... · stories in individual habit in everyday life, powerful

Proceedings of International Conference on Language, Literary and Cultural Studies (ICON LATERALS) 2016

Widyaloka Auditorium, Universitas Brawijaya, Jl. Veteran, Malang, 29 October 2016

639

DOI:10.217716/ub.icon_laterals.2016.001.1.43

Beyond Linguistic: Narrative View on Wong Alasan Term

in Lingkar Tanah Lingkar Air by Ahmad Tohari

Rommel Utungga Pasopati, S. Hub. Int.

Graduate Student of Driyarkara School of Philosophy Jakarta

ABSTRACT

Term of wong alasan is described through Indonesian historical context in Lingkar

Tanah Lingkar Air by Ahmad Tohari. The context views people who struggled for

Indonesian independence did not get nice acknowledgement afterwards because they

believed in Islamic ideology. They were said to be dangerous for republic and had to

live as exile named wong alasan. Concepts of wong alasan is different from basic

forms and combinations in Javanese language in wong, alas, or even wong alas so that

it actually shaped new meaning by deferring known definitions. This article would like

to examine wong alasan as language that is different from structured linguistic. The

term contains not only communicative language, but also contextual, existential, and

identity ideas. This problematic term is contextual beside normative and descriptive

language as stated by Charles Peirce's relational aspects of language signs. Wong

alasan is a narrative idea beyond merely description as seen in Umberto Eco's social

imaginations and cultural constructions of people. Wong alasan is such label for the

exiled that should be understood by deferring definitions and giving chances to new

meanings as stated by Jacques Derrida's differance. The significance of wong alasan

is in between fixed concepts of wong and alas. In conclusion, wong alasan is described

by Ahmad Tohari through minor narration of Indonesian independence. Meanwhile,

its minor condition does not automatically omit rich meanings examined in its

contextual, existential, and identity ideas of exiled people. Wong alasan moves beyond

fixed definitions and finds itself in new and open meaning.

KEYWORDS: context, existence, identity, narration, wong alasan

One interesting idea about Indonesian novel is how stories are told through

detailed descriptions of everyday life. It does not talk about normative ideas but it

spreads singularity of characters in particularity of plot. It does not have to tell mental

aspect of the character or its development since simultaneous continuation of

understandings among characters, plot, and surroundings may come together in



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process of reading. What differentiates Indonesian novels from foreign ones is the

condition of surroundings in the novels itself. Indonesian novels may be fictions but

its concordance may relate to contexts of everyday life. It can be seen from names,

tools, jobs, or situational events that could only be found in Indonesia. As said in

discourse, contexts shape cultural frames that relate to intersubjective interactions

between systems and characters in novels through its unique stiffness and flexibility

(Smith and Riley, 2009:116).

Indonesian novels find its uniqueness in stories of otherness. These stories are

what have been ignored by people in major ideas of life. People like to talk about how

economic and political system work but rarely speak about minor small experienced

stories in individual habit in everyday life, powerful people who try to restrain

individual life, or how individual does not conform to system. Sometimes, small

stories are not about moral judgments in order to fix ethical conditions (de Certeau,

1984:92). They already exist over there; experienced, understood, and interpreted by

people situated in the conditions.

Synopsis of Lingkar Tanah Lingkar Air

First published around 1990s, Lingkar Tanah Lingkar Air is a novel in context

of Indonesian independence. Situated around 1946 until 1966, this is about roles of

young people in finding themselves in dynamic of Indonesian republic (Tohari, 2015).

It is widely known that many people were not really satisfied with Indonesian

government since its independence in 1945. These young people are some unsatisfied

people who had to conform with that time's condition.

The story is about Amid and Kiram who studied Indonesian martial art silat

and religious teachings from his teacher named Kiai Ngumar in 1946. In a night, they

were told to fight Dutch's soldiers since there was fatwa as command to be involved



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in the battle. That fatwa told people to shape Hizbullah as Islamic soldiers and

affiliating it with Indonesian Republic soldiers. Amid and Kiram then faced several

battles in wild forest. In a battle, Kiram found a rifle that he brought in to the village

as a symbol for people as commitment to fight Dutch soldiers alongside Indonesian

Republic soldiers. Jun, Jalal, and Kang Suyud then agreed to join Amid and Kiram to

fight the enemies.

In 1949, Dutch Royal has recognized Indonesian sovereignty officially which

ended every fight with Dutch soldiers too. Meanwhile, there was a big problem for

Hizbullah soldiers because of no more enemies to fight. Kiai Ngumar then gave

options to return to village or to join official Indonesian Republic soldiers. Meanwhile,

other unsatisfied people decided to join Indonesian Islamic soldiers alongside with

Darul Islam instead of supporting official Indonesian Republic. Amid and Kiram asked

Kiai Ngumar personally then have decided to join Indonesian Republic soldiers in

Purwokerto.

Passing Kebumen to Purwokerto, the train that Amir and Kiram took was

attacked fiercely. They did not know who is enemy or friend since attackers were said

to wear soldier's uniform too. They felt betrayed by Indonesian Republic soldiers and

decided to run away. Amir and Kiram joined Jun, Jalal, and Kang Suyud to fight with

Darul Islam facing Indonesian Republic soldiers. They had to go in and out of forest

and lived as wong alasan while avoiding villagers and soldiers since then. They had

nowhere to go and no identity at all but fugitives of Indonesian Republic. They were

refused as people of society and as citizen of Indonesian Republic. By the time going,

many forces of Darul Islam were cornered by Indonesian Republic soldiers; some of

them dead, caught alive, while some are still on run.



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In 1962, a friend met Amid and Kiram around Mount Slamet telling them that

Kartosuwiryo, leader of Darul Islam, was caught by Indonesian Republic soldiers. That

friend also brought information which told that every Darul Islam soldier should

surrender and would be given amnesty from Indonesian government. Amid and Kiram

were confused whether they had to surrender after facing a long fight before.

Meanwhile, they decided to obey the exclamation and went to nearest village. In a

village, they were accepted and taught many doctrines by Indonesian soldiers about

nationalism before allowed to go home.

At home, Amir and Kiram were surprised that they were well accepted by

people. They got their identities again and lived nicely in their village. In 1965, there

was told a coup happened in Jakarta by communist people. In a night, some Indonesian

soldiers came to Kiai Ngumar's house asking where Amid, Kiram, and Jun were.

Soldiers asked them to show headquarters of communist people in wild forest. Those

three people agreed to show the directions but they would also like to come with the

soldiers to fight communist people. Amid, Kiram, and Jun felt responsible in fighting

other people who are told to be enemies of the state. In the forest of Cigobang, these

three people and soldiers got in a middle of battle with communist people. Kiram

struck ahead and followed by Amid and Jun. Amid suddenly got shot and felt great

pain in his shoulder. He could not stand and become unconscious. Like in a dream,

Amid saw and heard Kiai Ngumar talking to him. Amid would like to say something

but he could not. He was gone.

FINDINGS AND DISCUSSION

Context of Wong Alasan

The story of Lingkar Tanah Lingkar Air novel indicates details of several big

events. One, a situation before Indonesian independence. Characters in this novel



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fought Dutch colonialism and got support from their religion, society, and teacher as

well. They could practice religious thought while struggling for better life outside

colonialism. Two, situation under Darul Islam force. Getting unsatisfied with

Indonesian Republic has brought characters in this novel towards ideology of Islamic

state under Kartosuwiryo. The characters had to fight Indonesian soldiers and were put

out from society. Nowhere is their home and no one is their identity. They only live as

wong alasan as label given to them. Three, situation in fighting communists. Asked

by Indonesian soldiers, young characters in this novel fought rebels of the states. They

did it because communism was told to be atheism that refuses religion and communist

people are insurgence of Indonesian Republic. The characters in this novel would like

to fight for identity that they have got after long time running away.

Those three aspects above show how characters in this novel face identity as

not given but needs to be struggled for. It could be seen in how they want to find better

place by joining Hizbullah whilst Indonesian independence struggle. They had to be

wong alasan as consequence in joining Darul Islam. They fought alongside with

Indonesian soldiers to differentiate themselves from communist people. Identity for

them is not about description but stories of life that they have to face in everyday's

events. For them, everyday life is what they think each time they decide something.

Every choice indeed has consequences but living it instead of denying it is interesting

to be understood.

A consequence to be borne by the characters in this novel is being wong alasan.

The term was explicitly written in pages of the novel. First, in page 119, "... Madiksan

seakan tak peduli bahwa aku adalah laskar DI, musuh besar aparat keamanan yang

ditakuti orang kampung. Boleh jadi laki-laki yang sudah ubanan itu berpikir, selagi

sama-sama menjadi wong alasan, manusia hutan, aku adalah sahabatnya." (Tohari,



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2015:119). In that page, Amid told himself about other person, Madiksan, who has

same identity as wong alasan. Madiksan was not afraid to Amid and was considered

as friend by Amid. Second, in page 141, "... Dengar, Nak. Aku tak sampai hati melihat

Umi dan bayinya hidup dalam belukar seperti ini. Kamu memang wong alasan,

manusia hutan, dan itu urusan kamu sendiri. Tetapi jangan ajak istri dan anakmu hidup

seperti kucing liar. Mereka demikian menderita demi kesetiaan kepada kamu. Ini tak

adil." (Tohari, 2015:141). That page is Mbok Nikem saying to Amid about his wife

and daughter's condition that should not be in forest. She would like to keep them her

house for their own safety.

Third, in page 142, "... Aku akan berusaha sebisa-bisanya merahasiakan

kedatangan istrimu. Tetapi bila keadaan memaksa, aku memang harus berterus terang

bahwa Umi adalah istri kamu, istri wong alasan. Lalu apa iya tentara akan tega

menangkap seorang perempuan yang baru melahirkan?" (Tohari, 2015:142). This

passage tells Mbok Nikem's effort to hide Amid's wife and daughter in her house from

soldiers' search. Fourth, in page 144, "... Segera terbayang, aku menjadi warga

kampung, bertani, dan hidup tenang. Ya, tenang. Aku bukan lagi wong alasan,

manusia rimba, yang diburu-buru. Aku bukan lagi wong alasan yang terpisah dan

tersingkir dan disingkiri oleh masyarakat. Aku akan kembali seperti dulu, menjadi

bagian tak terpisahkan kehidupan bersama." (Tohari, 2015:144). These lines state

Amid's hope to return to his village and to live like other normal people. At this

condition, Amid knows that wong alasan is not identity that will last forever because

he still may have other option that is to live in normal way.

From four explicit passages above, wong alasan relates to cultural condition

between concept and context. Conceptually, wong alasan is people who live in forest.

In Javanese language, wong means people and alas defines forest. In structured



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linguistic of Jvanese language, terms of wong and alas could be combined into wong

alas. Wong alasan could be same to wong alas especially about place to live.

Meanwhile, that concept is not enough to explain wong alasan since -an affix makes

it totally different and unique in language. The -an affix could be habitual and regular

activity, back and forth actions, or else depends on how it is used. Moreover, as living

in forest, wong alasan does not have to follow rules as in normal society. These people

are considered lawless and irresponsible for their own self and surroundings. In this

concept, wong alasan is defined as choice that someone has made in his own will to

be self-identity. Meanwhile, wong alasan is something labeled and given to others.

Wong alasan does not always mean people who live in the forest but act like in the

forest without rules or ethics.

In context, wong alasan is people who got excluded from society. This identity

is not both chosen at someone's own will and even totally given by other people but

accidentally shaped because of certain condition. In this novel, wong alasan are

outlaws of Indonesian soldiers and government. These people had to run away and to

hide in forest. Wong alasan exposes own choice in concept but not in context. Living

in forest for them is a must which they had to do. Forest is symbol for unknown place

outside civilization in village. Everything is so wild in forest since no one lives in there

so that it is a good place to hide. It can also be understood that forest is a place for

people with no identity since identity only defines people and is defined by people. It

is the same with the context of wong alasan itself that could open to other meaning

instead of merely wong and alas in defined descriptions. Wong alasan exposes specific

story in narrative idea beyond linguistic structure to meaningful contexts.

Between concept and context, wong alasan is understood through how

characters in this novel live that label. The characters know that they live in a run with



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no safe place to sleep or even to eat. That condition is not an option but a must.

Moreover, they knew that there is concept of wong alasan for people like them. They

may also not to be called like that but it is bad reality to face. They are not bad people

at all but trapped in complicated situation. That condition makes wong alasan

interesting to be asserted furthermore. It is language that involves fixed and dynamic

ideas. Its fixed idea relates to structured language that keeps its richness in closed

definitions. However, dynamic idea examines narrative one by keeping open and

flexible meaning beyond structured understandings.

Contextual Aspect in Wong Alasan

In the context above, wong alasan is different from wong and alas. While both

wong and alas could be defined in Javanese language and were translated to other

language, wong alasan only relates to specific situation and condition. It is widely

known that definitions contain clear descriptions in art of speaking as ready-to-use tool

for people to communicate each other (de Certeau, 1984:78). In other word, 'what is

defined' is the same as 'what is described' in its relational signs. Meanwhile, wong

alasan only identifies specific condition rather than whole situation. While wong and

alas could be used separately in phrases or sentences, wong alasan is temporary and

contextual which may reflect wider language instead of using it bluntly. At this side,

wong alasan goes beyond usual communication into logical relations between sign,

object, and interpretant in study of semiotics (Peirce in Smith and Riley, 2009:55).

Wong alasan indeed relates to wong and alas but to put them in totally same

condition of objective truth is meaningless (Peirce in Smith and Riley, 2009:55).

Definition seems to be a finished one because every kind of problem has found its

solution through identification among others. Term of wong is about person and alas

is about forest. Term wong is built through human identification among other living



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things such as animals and plants. Term alas is shaped through forest as identification

among other spaces. While wong and alas expose definitions which are suitable in

every sentence, wong alasan seems to have unfinished condition. That unfinished one

is about background and afterward condition in why and how people was labeled as

wong alasan. It is not just about people who live in the forest but also anything else

which means symbolic and iconic things may be different from common sense (Peirce

in Syuropati, 2011:70). In this novel, term wong alasan is widely known before but

the context is different since it is used for people as exiles running away from society.

While wong is normal people and alas is wild place, wong alasan is in between of

them. In side of wong, wong alasan is still human but without normal condition; it is

not totally as it is. It can be said that wong alasan indicates description of wong but

not as a whole; relation between sign and object is not always fixed at all but meant by

condition of interpretant (Peirce in Syuropati, 2011:70). In side of alas, wong alasan

is not people who really lives in forest but could be closed area or old buildings as long

as these people could hide from other's pursuit. Moreover, while forest symbolizes

freedom, wong alasan live in strained condition. Description of alas is attached to

wong alasan but only to share wilderness of it. Wong alasan who have to run to forest

is also different from wong alas who decide to live in that place.

In addition, terms of wong and alas in wong alasan show closed and open

understandings. In closed one, wong alasan could not totally leave its presuppositions

in wong as subject and alas as place. This language indeed can only be known by

Javanese people since it is related to their social construction of knowledge. In open

one, term of wong alasan in its -an affix prefers implicit condition to explicit subject

and place. This one could only be understood through condition inside Javanese

language so that this open one puts deeper context from another context that has been



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shown before. Those two understandings propose system of signs which could always

be different from concepts because of liquid representations of language (Peirce in

Smith and Riley, 2009:55). Language may relate to representations but the

representations itself also relate to signs which could vary meanings of another

representation too.

From above explanations, wong alasan is examined as language that is

different from structured linguistic. While structured linguistic strictly understands

words from its definition (Elliot and Lemert, 2014:77), wong alasan is different from

its roots but not in total way so that there is still chance for other understanding. That

term is not always about syntax in grammatical structure at all but also semantic in its

relation with signs or even pragmatic in its practial understanding ((Peirce in

Syuropati, 2011:70-71). Wong alasan is not only meant as ready for use in

communication but also contains contextual understanding of its saying in everyday

life. While communication only says about delivering information, wong alasan

asserts others who were labeled in contextual aspect of people and its situation.

Normative and descriptive language obey structured linguistic. Normative

language is about 'what it is' in phrases and sentences' grammatical corrections.

Descriptive one states strict details of 'what it seems' to explain other words which

could not be otherwise. Meanwhile, wong alasan is relational rather than normative or

descriptive. As stated by Charles Peirce, language means description in every detail

but its relation is not monolithic (Peirce in Syuropati, 2011:68). While structured

language exposes words in specific meaning, relational aspect of language open

chance to other meaning by indicating meanings rather than following definitions as

presuppositions. Term of wong alasan is different from concepts of wong and alas but



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its meaning relates to reality. In wong alasan, context enables words and its wide

combinations to be plural among its using and background.

Wong alasan in this novel shows relational side through interpretations among

those who understand it. First, wong alasan is not just about people who live in forest.

It contains not only subject and place but also condition in how wong alasan live

among society. This is the syntax side of that term. Second, wong alasan means people

who do not want to be together with other normal people in specific place. These

people are labeled as bad people who do nothing good for society. This is the semantic

side of that term. Third, Amid and Kiram did not know whether they were wong alasan

or not but they were sure that they got excluded from society. Amid related himself

with term of wong alasan since he knew that he was in that kind of label. This is the

pragmatic side of that term.

Wong Alasan as A Narrative Idea

Beside exposed in contextual aspect, term of wong alasan also asserts narrative

idea in its understanding. Aside from the defined words, wong alasan is identified

through cultural small stories that are told and understood by specific people. It indeed

includes what people have outside normal ideas in society. More than just driven by

concept, people understand each other through codes in social construction through

many interactions (Eco in Syuropati, 2011:85). It is indeed contextual and complex

meanings which reflect how vary every respond could be from one to another.

Social imagination could explain why there is wong alasan since it is not like

people's thought that stare at nothing but it actually relates to plural reality of social

construction (Eco in Syuropati, 2011:85). It is true that society always needs to

differentiate something from other things including wong alasan. Wong alasan has

different attitude from normal people so that society rejected it. While normal people



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do many things such as having family, working, and having home, wong alasan is just

set apart of it. This view is so fixed that there is no other meaning for it. This social

construction is like a system which puts people in order rather than organize them (de

Certeau, 1984:35).

Beside society, social imagination also relates to individual and small group of

people who may always be different from herd's perspective. While society strictly

differentiates normal people to wong alasan, individual and small group could be

otherwise. It can be said that meanings are only enabled by certain condition beyond

just merely fixed definitions (Eco in Syuropati, 2011:84). For normal people, wong

alasan could do harm for them so that leaving them alone is a perfect choice.

Meanwhile, wong alasan is considered fine by several people as long as they do not

do any harm at all. Actually, both normal people and wong alasan are human beings

so that living and helping them is such usual social interaction. Some normal people

understand well wong alasan who is not the same with what society think of them as

they have freedom in every interpretative process (Eco in Smith and Riley, 2009:182).

These normal people know that no person is normal at all but many people try to be it

by labeling others as different from them.

At this point, social imagination relates with complex ways of people's thought

rather than simple concepts as parole is more liquid than langue (Eco in Syuropati,

2011:86). Society already stated wong alasan to such people in a bad concept.

However, there are many reasons and views that could vary the meaning of the

concept. Narrative view supports those thoughts by paying attention to small stories

between normal people and wong alasan beside merely following grammatical

constructions (Eco in Smith and Riley, 2009:182). From this view, there is no universal

perspective of wong alasan but its complexity is what people live and understand



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everyday. Everyday life indeed provides people with le perruque as narrative ideas

which may be related to system but still got its freedom through their practical actions

(de Certeau, 1984:25).

Narrative views could be seen in above quotes in the novel. In first quote

(Tohari, 2015:119), Amid thought Madiksan was afraid of him but then they were

considered friend to each other. Amid may never knew what Madiksan thought of him

but what he was sure is that wong alasan live in forest and could help each other. While

society labeled Amid as an outlaw, Madiksan helped him to find food. In second quote

(Tohari, 2015:141), Mbok Nikem knew that Amid was a fugitive and an outlaw but

his wife and daughter should not be so but having better food and shelter. She knew

that despite any bad things done by Amid should not also be borne by Umi and her

daughter. She thought that even bad people deserved second chance even it is just for

their families. She thought beyond concept of wong alasan. In third quote (Tohari,

2015:142), Mbok Nikem would guarantee Umi and her daughter's safety from soldiers

pursuing Amid. She thought that even soldiers might still have heart and would not

arrest them. At this point, concept of wong alasan is not only as easy and simple as it

is but also followed by other complex conditions. This is not just a story about wong

alasan himself but also how others respond to them too. In fourth quote (Tohari,

2015:144), Amid imagined how he would live in normal condition with his family in

a village. He may think that people would hate him but he considered himself as part

of society so others will accept him. This option to be normal again shows that both

normal people and wong alasan are such temporary identities. People could easily fall

to other side without knowing any precedence about it. What Amid knew is a chance

for people to accept things that society think are bad. There is always hope and that is

supported by mini stories rather than fixed concept of wong alasan.



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Identity Aspect in Wong Alasan

Beside narrative and contextual aspects, wong alasan also relates identity of

people. As stated above, term of wong alasan is different from wong, alas, or even

wong alas. This is because wong alasan is not about chosen identity but nothing,

meaningless, useless labeled one. No identity could live alone without excluding

others (de Certeau, 1984:10); wong alasan is the consequence and victim of identity

empowerment. They had to struggle for better life while avoiding other people. They

were not even human beings anymore but fugitives of the states. They were really

sognificant other who were excluded because of their otherness (Mead in Smith and

Riley, 2009:55).

Wong alasan in this novel relates to its identity aspect through understanding

of the definition. Term of wong alasan which indicates people who do not live in

normal situation has shifted to identity of exile in this novel. It may also be said that

the definition and its shift have the same essential as people who got excluded from

society. Meanwhile, that same essential thing between them is a plural condition which

enables different and other meanings come to surface from one from another. It seems

that the definition and its shift are stated in same system but conditioned in different

tactics (de Certeau, 1984:76).

The definition and its shift shows that there is such change from fixed to open

meaning. While definition of wong alasan relates to fixed social construction of

people, its shift indicates conditional event that may come to people. That process

actually proposes contingent knowledge construction rather than logocentric one

(Derrida in Smith and Riley, 2009:125-126). In order to show its shift, the definition

has to be deferred in its rigidity to go beyond toward other possibility as stated by

Jacques Derrida in differance and deconstruction (Derrida in Smith and Riley,



653

2009:125). From this point, the using of definition will only result to fixed meaning.

Meanwhile, that definition actually is never so really fixed at all that its descriptions

that may relate to other ambiguous reality. In this novel, the term wong alasan which

previously understood as man who live in forest, has changed to excluded people, and

then shifted once again by the characters into identity for the exile. Derrida related this

phenomenon to infinite semiosis which could always proliferate endless meanings

(Derrida in Smith and Riley, 2009:126).

From those explanations above, it can be seen that a word may have its

definition but also could be other meanings depends on conditions that may come with

it. The conditions are actually not made, shaped, or even built but already immanent

in cultural system (Derrida in Smith and Riley, 2009:126). Definition of wong alasan

relates to abnormal people who were compared to normal ones. Its shift then shows

how exiles live in nowhere area. This understanding is also applied to identity as which

that word comes to meanings. Identity is never fixed at all but flexible like differance

in interrelated discorse so that other interpretations towards others as well could always

be attained (Derrida in Elliot and Lemert, 2014:170). In other word, as seen in

definition of word, identity may also contain other possibilities rather than simply

obeying fixed definition. Just like open interpretations, ambiguity, uncertainty, and

instability could always be inevitable in meanings of language (Derrida in Smith and

Riley, 2009:124).

CONCLUSION

Term of wong alasan is so rich in its plural context. It may have to follow

certain definitions but that does not totally omit chances for other meanings. Concepts

of wong alasan is different from basic forms and combinations in Javanese language

in wong, alas, or even wong alas so that it actually shaped new meaning by deferring



654

known definitions. The term contains relational aspects of language signs which is

contextual beside normative and descriptive Wong alasan also relates to narrative idea

in social imaginations and cultural constructions of people beyond merely description.

Wong alasan is also label for the exiled that should be understood by deferring

definitions and giving chances to new meanings. Definition may be useful for

sentences, but its meanings are actually open to many understanding. This novel with

concept of wong alasan contains stories of people rather than following definition in

rigid descriptions.

REFERENCES

de Certeau, Michel. 1984. The Practice of Everyday Life. Berkeley: University of

California Press.

Elliott, Anthony dan Charles Lemert. 2014. Introduction to Contemporary Social

Theory. London:Routledge.

Smith, Philip and Alexander Riley. 2004. Cultural Theory: An Introduction. Oxford:

Blackwell Publishing.

Syuropati, Muhammad A. 2011. 5 Teori Sastra Kontemporer dan 13 Tokohnya.

Yogyakarta: IN AzNa Book.

Tohari, Ahmad. 2015. Lingkar Tanah Lingkar Air. Jakarta:Gramedia Pustaka Utama.

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