Menelaah Teks Deskriptif tentang Prastawa Budaya Jawa

PIWULANG 4
DESKRIPSI PERISTIWA BUDAYA JAWA

A. KOMPETENSI
1. Kompetensi Dasar
1.1 Memahami isi teks dengaran deskripsi tentang peristiwa budaya.
1.2 Menanggapi isi teks deskripsi tentang peristiwa budaya.
2. Indikator
2.1 Mengemukakan pendapat secara lisan tentang isi wacana deskripsi yang di dengar.
2.2 Menyampaikan nilai positif dari wacana deskripsi.
2.3 Mengajukan dan menjawab pertanyaan bacaan.
2.4 Menuliskan pokok-pokok isi bacaan.
2.5 Menanggapi isi teks deskripsi tentang peristiwa budaya dalam ragam krama

B. MATERI
Teks dengaran deskripsi peristiwa budaya dengan judul : Sadranan

Sadranan
Sadranan utawa nyadran asale saka tembung nyadran. Sadranan yaiku reroncean
(rangkaian) kegiatan adat kang wis dadi tradisi masyarakat Jawa kang lumrah dilaksanakake
ing wulan Ruwah ngadhepi wulan Pasa (Ramadhan).
Sadranan wis dilaksanakake wiwit mbiyen. Malah dicritakake manawa ing jaman
Majapait, Prabu Hayam Wuruk wis ngleksanaake tradisi kasebut. Sabanjure, tradisi Sadranan
nganti saiki isih kaleksanan ing masyarakat Jawa nganti turun temurun. Tradisi Sadranan
ngrembaka dadi maneka warna wujude, nanging intine padha yaiku kanggo ngurmati lan
ndongakake arwah leluhur.
Nalika agama Islam mlebu ing Indonesia, tradisi Sadranan iki ora diilangake nanging
diselarasake karo ajaran agama Islam. Intine knggo nyenyuwun marang Gusti Allah mga-
muga arwahe para leluhur diapura dosa-dosane lan dipapanake ing papan kang layak ing
sisihe Gusti Allah.
Tradisi Sadranan ing jaman modern iki wis ginawe luwih ringkes. Tradisi iki biasane
ditindakake ing mesjid utawa omahe salah siji warga. Sadurunge dileksanakake Sadranan,
biasane ana kegiatan besik utawa resik-resik makam. Sawise kuwi dibacutake kegiatan ziarah
kubur lan silaturohim. Tujuane kegiatan silaturohim yaiku kanggo ngraketake paseduluran
antar warga. Nalika kegiatan ziarah kubur, para peziarah ndedonga supaya arwah para
leluhure diapura dosa-dosane. Kanthi ngleksanakake ziarah kubur, awake dhewe dielingake
supaya tansah ngurmati leluhur kang
wis seda. Saliyane kuwi, awake dhewe uga dielingake supaya njaga jenenge
kulawarga lan njaga dhiri pribadhi saka tumindak kang ora becik.

Kapethik saka Baud Basa Kelas VII kanthi owah-owahan sawatara

Teks dengaran deskripsi peristiwa budaya dengan judul : Tradhisi Yaqowiyu

Tradhisi Yaqowiyu
Sawijining tradhisi kang nganti saiki isih tetep dileksanakake ing Kecamatan Jatinom,
Kabupaten Klaten, yaiku Yaqowiyu. Sejatine tradhisi Yaqowiyu iku kanggo pangeling-eling
marang Ki Ageng Gribig. Piyambake salah sawijining tokoh kang mumpuni babagan agama
Islam lan syiar agama Islam ing wewengkon Jatinom. Tradhisi Yaqowiyu dileksanakake
setaun sepisan, kang diwiwiti ing dina Jemuah kang cerak karo tanggal 15 wulan Sapar ing
penanggalan Jawa.
Miturut crita, sawijining dina Ki Ageng Gribig tindak menyang tanah suci Mekkah
sesarengan karo Kanjeng Sultan Agung Mataram. Kekarone tindak Mekkah saperlu
ngleksanakake rukun Islam kang kaping lima, yaiku ibadah haji. Nalika kondur saka Mekkah,
Ki Ageng Gribig ngasta apem lan roti gimbal cacah telu. Para warga sakiwa tengene padha

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nglumpuk ing daleme Ki Ageng Gribig lan padha ngrungokake wejangane. Nalika para warga
arep padha mulih, Ki Ageng Gribig maringi oleh-oleh saka Mekkah kanthi ngendika
“Yaqowiyu ..... Yaqowiyu ....” kang tegese Allah Maha Kuat. Amarga oleh-olehe ora cukup
kanggo kabeh warga, garwane Ki Ageng gribig banjur nggawe apem supaya kabeh warga bisa
keduman.

Sawise prastawa kasebut, Ki Ageng Gribig lan warga Jatinom tansah gawe apem
saperlu diweneh-wenehake marang para warga ing sakiwa tengene daleme Ki Ageng Gribig
ing salah sawijining dina Jemuah ing sasi Sapar. Tradhisi nyebar apem iku sinebut Yaqowiyu
utawa sebaran apem.

Nganti saiki tradhisi Yaqowiyu isih katindakake kanthi tujuan kanggo ngleluri adat
kang wis ana. Manut kapercayan sebagean masyarakat Jawa, apem saka sebaran Yaqowiyu
iku dianggep bisa nggawa berkah, tuladhane kanggo para among tani. Sebagean para tani
percaya manawa ing sawahe dipasangi apem saka sebaran Yaqowiyu bakal bebas saka ama
lan bisa panen gedhe. Tradhisi Yaqowiyu iku minangka ungkapan rasa sokur amarga
keberkahan kang diparingake dening Gusti Allah marang para warga. Babagan kang perlu
dilurusake manawa para warga ora entuk percaya yen panene apik, ora ana ama, lan
sakabehing kesuksesan iku amarga kasektene apem Yaqowiyu. Ananging iku kabeh amarga
saka paringane Gusti Allah, kanugrahaning Gusti Allah.

Nganti tekan saiki tradhisi Yaqowiyu isih dileksanakake ing Jatinom minangka
pengetan haul Ki Ageng Gribig, sawijining tokoh penyebar agama Islam ing wewengkon
Jatinom. Malah tradhisi Yaqowiyu iki bisa nyedhot para wisatawan saka njero lan mligine
njaban rangkah saengga bisa nambahi Pendapatan Asli Daerah (PAD) Pemerintah Kabupaten
Klaten.

Kabesut saka Nanik Herawati. 2010. Mutiara Adat Jawa. Klaten: Intan Pariwara

C. SOAL – SOAL
I. Wenehana panemumu babagan peristiwa budaya Sadranan ing dhuwur!
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II. Nemtokake nilai positif saka isi wacana Sadranan!
Isi wacana iku gegayutan karo kepriye pangripta (pengarang) menehi piwulang
ngenani bab-bab sing kudu ditindakake marang sapa wae. Piwulang-piwulang mau awujud
rong werna, yaiku prentah lan larangan. Prentah gegayutan karo apa wae kang kudu
ditindakake utamane bab-bab sing magepokan karo kabecikan. Wondene larangan
gegayutan karo tumindak apa wae kang ora perlu ditindakake/ora becik ditindakake. Nilai
positif berarti ana gegayutane karo bab-bab kang becik.

Tulisen nilai positif isi wacan ing dhuwur!
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III. Mangsuli lan gawe pitakonan manut wacan “Tradhisi Yaqowiyu”.
Wangsulana pitakonan ing ngisor iki manut wacan ing dhuwur nganggo basa krama!

1. Apa jeneng tradhisi kang nganti seprene isih dileksanaakake masyarakat Jatinom ?
Wangsulan:
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2. Kapan tradhisi Yaqowwiyu iku dileksanakake ?
Wangsulan:
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3. Sapa asmane tokoh kang ana gegeyutane karo tradhisi Yaqowwiyu ?
Wangsulan:
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4. Critakna nganggo basamu dhewe, mula bukane tradhisi Yaqowwiyu !
Wangsulan:
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5. Sebutna 2 kapercayaane masyarakat kang ana gegayautane karo tradhisi Yaqowwiyu
Wangsulan:
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6. Kepriye panemumu (pendapatmu) babagan tradhisi Yaqowwiyu ?
Wangsulan:
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IV. Nentokake pokok pikiran wacana lan ngringkes crita nganggo basa padinan
Nemtokake pokok pikiran yaiku nemokake gagasan utama sajroning crita. Langkah

iki bisa kabantu sawise negesi tetembungan kang angel kang sabanjure ngerti isisne crita
kasebut.
Nemtokake pokok pikiran iku njupuk intine crita saben paragraf. Inti saben crita saparagraf
iku banjur disusun dadi isine crita.

Tulisen pokok pikiran-pokok pikiran wacan ing dhuwur, banjur gaweya ringkesane crita
ing dhuwur manut pokok pikiran sing wis kogawe!
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UJI KOMPETENSI

Pilihen wangsulan kang paling bener kanthi menehi tandha ping (X) ing pratelan A, B, C, utawa
D!

1. Karangan kang isine nyritakake kedadean/prastawa kanthi runtut miturut dumadine wektu
diarani karangan ….

A. Persuasi C. Narasi

B. Eksposisi D. Argumentasi

Kanggo soal no. 2 - 5

Seni Tradhisi Sansaya Langka
Seni tradhisi sansaya suwe sansaya langka. Ana unen-unen barang sing langka malah
akeh sing nggoleki utawa dhuwur pangajine. Nanging mangertia, senadyan dhuwur pangajine
sing seneng marsudi lan nguri-uri sansaya sethithik. Akeh nom-noman sing wis ora gelem
nggepok marang seni tradhisi, rumangsa luwih unggul katimbang liyane yen nganggo tatacara
nagara manca. Tuladha sing paling gampang yaiku akeh para sarjana lan sujana ngrembug bab
basa Jawa ora nganggo basa Jawa. Kabudayan manca sansaya nunjem ing jantunge bebrayan
Jawa. Ora mung bab teknologi wae wong-wong kagiwang marang barang manca, nanging bab
panganggo, basa, lan uga tatacara, tingkah polah uga ngiblat marang bangsa manca. Wong Jawa
rumangsa isin yen isih gelem nganggo basa, tatacara, tingkah polah lan sapanunggalane sing isih
mambu-mambu Jawa. Semono uga kesenian karawitan sing saiki urip ing satengahing bebrayan
Jawa. Sajake seni tradhisi mung bisa urip ing tengah-tengahing masyarakat padesan.

Kabesut saka: http://jv.wikipwdia.org

2. Geneya akeh nom-noman kang ora gelem nggepok marang seni tradhisi ?
A. Amarga seni tradhisi iku dianggep angel.
B. Amarga budaya Manca luwih enak dianggo.
C. Amarga isin manawa diarani kuna/ketinggalan jaman.
D. Amarga rumangsa luwih unggul katimbang liyane yen nganggo tatacara nagara manca.

3. Salah sawijining seni tradhisi kang dununge sansaya ilang amarga ditinggalke para nom-

noman kang disebutake ing wacan dhuwur yaiku ....

A. Wayang wong C. Jathilan

B. Kethoprak D. Karawitan

4. Isi wacan ing wacan dhuwur yaiku ….
A. Seni tradhisi kang saya suwe sansaya ngrembaka.
B. Wong Jawa rumangsa isin yen isih gelem nganggo basa, tatacara, tingkah polah lan
sapanunggalane sing isih mambu-mambu Jawa.
C. Seni tradhisi kang saya suwe sansaya langka.
D. Wong Jawa rumangsa mongkog/seneng yen isih gelem nganggo basa, tatacara, tingkah
polah lan sapanunggalane sing isih mambu-mambu Jawa.

5. Pratelan kang jumbuh karo wacan ing dhuwur yaiku ….
A. Seni tradhisi sansaya suwe sansaya ngrembaka.
B. Kabudayan manca sansaya nunjem ing jantunge bebrayan Jawa.
C. Seni tradhisi iku dhuwur pangajine mula sing seneng marsudi lan nguri-uri sansaya akeh.
D. Akeh nom-noman sing isih gelem nggepok marang seni tradhisi.

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Kanggo soal no. 6 - 10

Ujungan ing Desa Gumelem Banjarnegara
Srengenge ing jam 9 esuk wis sumelet, manget-manget, panas ing lapangan desa
Gumelem Wetan kecamatan Susukan Banjarnegara. Atusan warga desa katon wiwit teka kairing
swara gamelan, saron, kendhang, kenong, gong; kanthi gendhing Banyumasan. Ricik-ricik,
Eling-eling; sing ditabuh dening para niyagane ing papan iku. Awan iku, para warga arep nonton
ritual taunan kanggo njaluk banyu udan, amarga udan wis ora temurun suwe ing mangsa ketiga
dawa.
“Adicara ritual iki pancen kudu dileksanakake ing dina Jemuah Kliwon, yen ora dina
Jemuah Kliwon bisa ana bebaya,” critane Nasrowi , 71 taun, dhukun nyepisan pawang ritual
sabet penjalin utawa Ujungan.
Nasroni crita, acara ritual Ujungan iku wis ana wiwit taun 1830 lan dilestarekake tumeka
saiki. Dheweke crita, jare mbiyen ing mangsa ketiga dawa akeh warga sing padha “perang”
amarga rebutan banyu kanggo ngileni sawah-sawah garapane.
“Penyebabe padha perang amarga banyu susah, ora ana banyu, yen ana mesthi kanggo
padha rebutan, nganti direwangi sabet-sabetan, benthong-benthongan,” critane Nasrowi.
Akibat “perang” kasebut, korban jiwa sering kedadean. Kanggo nyegah kedadean korban
sing luwih akeh banjur dianakake ritual Ujungan iku. Ing acara Ujungan iku, warga desa
disedhiyani lapangan, gelanggang, arena. Kanggo Ujungan (perang) kasebut panitia nyedhiakake
sabet penjalin sing dawane kira-kira semeter.
Miturut Kepala Desa Gumelem Wetan, Budi Sulistyo, Ujungan iki mung dianakake ing
mangsa ketiga dawa, mligi ing mangsa kapat (Oktober) lan kalima (Nopember). Piyambake uga
crita, masyarakat padha nduweni kapitayan, udan bakal tumurun manawa ana salah sijine
petarung sing tatu nganti ngetokake getih menyang bumi, menyang Pertiwi. Getih kasebut
mujudake lambang, tandha anane pengorbanan warga menyang Gusti.

Kabesut saka Panjebar Semangat No.6-9 Pebruari 2013

6. Ana ing ngendi prastawa budaya kasebut kalakonan?
A. Ing desa Gumelem Wetan kecamatan Susukan Banjarnegara.
B. Ing desa Gumelem Kulon kecamatan Susukan Banjarnegara.
C. Ing desa Gumelem Kidul kecamatan Susukan Banjarnegara.
D. Ing desa Gumelem Lor kecamatan Susukan Banjarnegara.

7. Piyambake uga crita, masyarakat padha nduweni kapitayan ... (ukara kapindho alenia

pungkasan). Tembung kang kacithak miring nduweni teges ....

A. Nasrowi C. Warga desa Gumelem Wetan

B. Budi Sulistyo D. Para niyaga

8. Kapan upacara Ujungan dianakake?
A. Dina Jemuah Kliwon ing mangsa ketiga dawa, mligi ing mangsa kapat (Oktober) lan
kalima (Nopember).
B. Dina Selasa kliwon ing mangsa ketiga dawa, mligi ing mangsa kapat (Oktober) lan
kalima (Nopember).
C. Dina Jemuah Paing ing mangsa ketiga dawa, mligi ing mangsa kapat (Oktober) lan
kalima (Nopember).
D. Dina Selasa Paing ing mangsa ketiga dawa, mligi ing mangsa kapat (Oktober) lan kalima
(Nopember).

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9. Kepriye mula bukane upacara Ujungan?
A. Mbiyen ing mangsa ketiga dawa ora ana banyu saengga akeh warga sing padha “perang”
amarga rebutan banyu kanggo ngombeni ternake. Akibat “perang” kasebut, korban jiwa
sering kedadean. Kanggo nyegah kedadean korban sing luwih akeh banjur dianakake
ritual Ujungan.
B. Mbiyen ing mangsa ketiga dawa ora ana banyu saengga akeh warga sing padha “perang”
amarga rebutan banyu kanggo mangan lan ngombe dina-dinane. Akibat “perang” kasebut,
korban jiwa sering kedadean. Kanggo nyegah kedadean korban sing luwih akeh banjur
dianakake ritual Ujungan.
C. Mbiyen ing mangsa ketiga dawa ora ana banyu saengga akeh warga sing padha “perang”
amarga rebutan banyu kanggo ngileni sawah-sawah garapane. Akibat “perang” kasebut,
korban jiwa sering kedadean. Kanggo nyegah kedadean korban sing luwih akeh banjur
dianakake ritual Ujungan.
D. Mbiyen ing mangsa ketiga dawa ora ana banyu saengga akeh warga sing padha “perang”
amarga rebutan banyu kanggo ngisi genthonge. Akibat “perang” kasebut, korban jiwa
sering kedadean. Kanggo nyegah kedadean korban sing luwih akeh banjur dianakake
ritual Ujungan.

10. Masyarakat nduweni kapitayan magepokan karo upacara tradhisi Ujungan. Kapitayan apa
kang dimaksud?
A. Udan bakal tumurun manawa ana salah sijine petarung sing tatu nganti ngetokake getih
menyang bumi, menyang Pertiwi. Getih kasebut mujudake lambang, tandha anane
pengorbanan warga menyang Gusti.
B. Udan bakal tumurun manawa ana salah sijine petarung sing mati nganti ngetokake getih
menyang bumi, menyang Pertiwi. Getih kasebut mujudake lambang, tandha anane
pengorbanan warga menyang Gusti.
C. Udan bakal tumurun manawa sakabehing petarung padha tatu nganti ngetokake getih
menyang bumi, menyang Pertiwi. Getih kasebut mujudake lambang, tandha anane
pengorbanan warga menyang Gusti.
D. Udan bakal tumurun manawa sakabehing petarung mati nganti ngetokake getih menyang
bumi, menyang Pertiwi. Getih kasebut mujudake lambang, tandha anane pengorbanan
warga menyang Gusti.

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