'Ethnic Literature and Postcolonialism In Barta’s “Gadis Tangsi”\r'

'The rendering of ethnic publications â€Å"is literature ilk whatever(prenominal) opposite, except that it subscribes ethnic references.” (Reilly p.2). a nonher(prenominal) definition of ethnic literature is when in that location is a literature work that contain religious beliefs, racial issues, linguistics, or heathen heritage. In an another(prenominal) word, ethnic literature is the literary work that includes particular culture, beliefs, or linguistics distinction. Postcolonial literary theory draws concern in the issue of cultural struggle emerging in the guild.One of the issues which whitethorn practically appear during the class discussion is hybridity. It seems that populate who exhaust been faced by the point that they argon living in a ‘hybrid world’ tend to be confused by their real status. They clear for their interest, but they burn not invalidate the possibility becoming ‘in among’. Although , they are included into one part, the native Australian part, but on the other baseball mitt they faecal matter not deny the profound intuitive feeling to be pleasant knock oering themselves variant with the other. There is a kind of more than order they have compared with their surround, and they think it is worth(predicate) to be kept. Of course, this feeling comes into their see by well-nigh reasons.There must be an additional value added into their original culture. The additional value whitethorn be in the tune of a crude ideology, belief or view which are brought by the authoritarian. The predominate rarely conscious with the impact. They unremarkably lonesome(prenominal) feel that it is a natural solve which bewilder the impact of daily hearty interaction they are engaged in. another(prenominal) issue which emerges in postcolonial discussion is or so rule-dominating one. We butt not expect who truly take the character reference as ‘dominating’ or ‘domina ted’.The practice may turn over, the dominated may underpin up the dominating in the self analogous(prenominal) cartridge clip toward diametric object, vice versa. We are too introduced by ‘Otherness’ theory. It makes someone subscribe that she or he are different from the other, and other multitude is not the same with her or him. Gadis Tangsi tells a story almost a girl life, namely Teyi. She is a Javan girl who grew up in the Javanese tradition. She lives with his parents and sibling in tangsi area. She was taught to shape an good girl by her pay off with many limitations as a girl. She helps her overprotect to sell fried bananas every day.Teyi finds herself especial(a) by some rules which are considered as the right-hand(a) rules for her mother. She even does not shaft how ‘ chouse’ or how to be ‘love’ by a man. She was taught to be a polite woman. She finally finds who she is when she is introduced to Putri Par asi by Ndara Tuan Kapten Sarjubehi who has helped her. That is the scratch line of her new experience to recognize a new world, the world that she has never imagined before. Putri Parasi teaches her everything to be ‘a good lady’. Putri Parasi equals Teyi for her politeness. She more uniforms Teyi aft(prenominal) cosmos saved when her affection comes immediately. Putri Parasi expects to teach her how to run well.She even teaches Teyi to turn to Dutch. Teyi starts to be able to memorize and write. Putri Parasi unfeignedly wants to prepare her to be taken to Surakarta Keraton and introduced her to a man who will be wed with her. She plans to make Teyi deserve to have a husband from Keraton families. In the novel Gadis Tangsi scripted by Suparto Brata, we can see some unexpected phenomenon occur. It makes me realize that real on that point are still many things cover even by what Javanese mint considered as ‘budaya adiluhung’.The word ‘pol iteness’, ‘ cordial reception’ and ‘dignity’ which come into tribe brain federal agency when they heard around Javanese culture last blur after they involve this novel. Javanese woman who is considered as an obedient woman and become a mildness for whom takes her as a wife may be surprised by what Suparto tells more or less Teyi and Dumilah. He brings them in this novel as representative of Javanese woman character, in different point of view. However, the story astir(predicate) them, for me, is far from the stereotype of common Javanese women (may be just a few). The feeling of ‘in in the midst of’ seem to be experienced by Teyi. She starts to know more or less how the fashion the higher status people behave since she meets Putri Parasi.Teyi realizes that her life style is quite an different from her, and she is glad when she knows that Putri Parasi does not mind introducing this new culture to her. From this intentional in teraction, after she is taught how to behave like ‘putri bangsawan’, Teyi starts to consider she has a chance to be the same with them. in time she lives with her parents, she starts to consider that she is better than them. She has been raised from the start out part. She has more cater than the people in the house. The very obvious impact of this didactics in truth appears when Teyi has been left by Putri Parasi. afterward she passed a centering, Teyi become independent from the influence of Putri Parasi.Although, thither are still some traces of her learn inside Teyi which reflect in the  course she behaves. She seems take the dominating jell over her husband, Sapardal. Sapardal feeling most his lower position when they have been married becomes the cause of the divorce. completely two days of marriage, and Teyi considers that she has a right to sue divorce, while Sapardal can lonesome(prenominal) if keep silent without any comment. In this relationship , Sapardal as a man who actually considered as ‘the dominating’ take the role as ‘the dominated’. He does not feel on the same direct with Teyi. He admits that he has no power compared to Teyi. He even has no braveness to smirch her in their first nighttime of marriage.Here, we can see the role between man and woman has shifted. Brata seems to show us that the role of people in the society is like running on the piteous wheel. The dominating and dominated are only a symbol of someone position, which in any case can be shifted based on where we are standing. Sapardal may fail in maintaining his position as superior in front of Teyi. The cultural change withal appears in this novel. Sexual intercourse is not considered as a sacral any longer for almost all the women in this novel. During my reading, I wonder if I read Indonesian culture literary work, especially belong to Javanese one.However, Brata wrote the novel development the Indonesian condition in the past, in the colonial occupation. In this situation, it is not free to determine which one who still hold the original value since the influence of other ideology come into the life in that primary way. The force of a new ideology input is not forthwith felt in this novel. The indigenous people enjoy the acculturation between the dominated and the dominating. It excessively give-up the ghosts in the shifting of the way they see sexual intercourse actually is. What we call as a proscribed becomes commonly conducted by the people. Teyi is defined as a free woman, even she has been married and becomes a wife of Sapardal, and she breaks the rule by having intercourse with Ndara Tuan Kapten Sarjubehi.It seems that she wants to take a retaliate to Dumilah who is considered had cheated her by having romantic affair with her master. Sapardal can not do anything. He has failed to become a good husband. This thought is from his testify side. When we look at this phenomenon, a gain, Teyi proves that she has had a power over a man from her make society. She starts to have a right to consider a man like Sapardal is not at the same level with her. However, in my opinion it will not happen if Sapardal never has the way of thinking. Actually, he has perspective that she is great and different from the other woman in his  milieu before they are married. That makes he has no courage to touch her at their first night.It also makes Teyi feels not being regarding or respecting as a wife. She thinks that Sapardal has no desire toward her, and she thinks that it is better to ask divorce. What a short way of thinking! I found that Teyi has put a wrong way of thinking about what Putri Parasi had taught to her. It seems that she does not consider marriage as a sacral relationship any longer. ‘Love’ relationship has been considered as a ‘real’ relationship when we have hotness to have sex with our couple. Is that so simple? That is the way Teyi think about love basically. It is shown also when she does not mind to have sex with her ex-master, Ndara Tuan Kapten Sarjubehi, and then she starts to love someone else, Ndara Mas Kus.There is no any guilty feeling. Finally, we can conclude that there are ternary aspect of postcolonial reading for Gadis Tangsi has been discussed above. First, hybridity appears when Teyi finds herself has involved and being a part of Putri Parasi’s society, Keraton environment since she has been able to behave and speak like her, so she considers that she is a part of Putri community. firearm she has that feeling, she still can not invalidate other people consideration about her who is only becoming a handmaid and will not become like them. Second, dominating feeling toward Sapardal comes into her mind. There is dominating-dominated in shifting model between them. It seems a denial for a man who usually considered as the dominating one, while Teyi proves that it can be shifted. Last , ‘Otherness’ theory also emerges in this novel.After having taught to have attitude and behave like Putri Parasi model, Teyi finally considers herself different with other woman in her society. It appears in the way she treats Dumilah who is her old friend. She thinks that Dumilah has no right to become ‘a munci’ of Ndara Tuan Kapten Sarjubehi because she is not at the same level with her or Ndara.\r\n'