PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI - core.ac.uk · MAGIS Indonesia and Pur i Agung Lestari boarding house for their kindness in accompanying me during the process of my thesis

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

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJIPLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

i

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


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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i


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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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viii

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 perjuangan-

perjuangan 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


xi

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.



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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. Background of the Study ................................................................................ .1

B. Objective of the Study .................................................................................... .4

C. Problem Formulation ..................................................................................... .4

D. Benefits of the Study ...................................................................................... .5

E. 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 non-

dogmatic 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


12

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


13

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.


14

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


15

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).


16

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).


17

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


18

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


19

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.


20

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.


21

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


22

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


23

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


24

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


26

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.


27

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,


29

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).


30

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


31

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


32

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


33

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,


34

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 (1918-

1990), 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


35

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. 218-

220).

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


36

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


37

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,


38

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.


39

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


40

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.


41

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


42

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.


43

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


44

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


45

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


46

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,


47

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


48

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.

.


49

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, open-

minded, 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


50

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.


51

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.


52

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54

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


55

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.


Documents

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI - core.ac.uk · MAGIS Indonesia and Pur i Agung Lestari boarding house for their kindness in accompanying me during the process of my thesis