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THE VALUE OF PEACE IN THE DISCOURSE OF MANTRA AT WIWIT

CEREMONY

Ines Ika Saputri1 and Suwarna

1, 2
Graduate Program of Yogyakarta State University
1
ines.saputri09@gmail.com and 2suwarnajawa@gmail.com

*Corresponding Author
Received: day month 201x, Revised: day month 201x, Accepted: day month 201x
Published online: day month 201x

Abstract:
This study aims to delineate the form, components, and the value of peace implied in the cultural values of
mantra at wiwit ceremony in Wonokerto Village. As one of the local wisdom values that grew in the society, it is
important to reveal the meaning. The method used was descriptive qualitative with ethnolinguistic approaches.
The results show the form of the discourse of mantra, the speech components, i.e. setting of the ceremony held
on Minggu Legi, Minggu Kliwon, and Rebo Pon, in the fields that will be harvested, while the speech
participants are the owner of the rice field or the elderly in the village, end and goal of the mantra are
instrumental and representational, act and sequence consisting a request and gratitude, key or manner is
Javanese, instrument of the mantra is a monologue, no norm or rule of speech in reciting the mantra, and this
mantra have ethnography genre. The cultural values of mantra illustrate the peace between human relationship
with nature and with himself. The mantra is not only a form of speech, but also of gratitude, request, and hope of
the speakers. Therefore, it is necessary to preserve this oral tradition in the modern culture.

Keywords: ethnolinguistics; mantra; wiwit ceremony.

1. Introduction
Up to now, Javanese people still behold to their traditions. The knowledge of the Javanese
culture is preserved in its oral tradition. It is part of a culture that grows and develops in the midst
of society and passed down verbally as a common property or heritage (Anita, Syam, Muzzami,
2015: 2) [2]. Furthermore, each region has a distinct oral tradition. One of the examples is mantra.
Mantra is the result of local cultural wisdom that is still maintained from the past until now
(Syarifuddin, 2008: 102) [19]. In the Javanese society, mantra was created by a guru, who was then
passed down orally to the disciple or his descendants. It is then preserved, adhered to, and run for
various purposes.
Mantra recitation aims to gain certain effects. It can be in the form of a word and a certain voice
that is considered to have a miracle (Uniawati, 2006: 13) [20]. Its pronunciation of words
accompanied by certain sounds sometimes has no meaning, but is very closely related to giving a
strong influence on the emergence of supernatural powers as the choice of words contained in the
mantra is seen to facilitate the relationships with the unseen world (Suwatno, 2004: 321) [18].
Mantra often should not be spoken by just anyone, only the handler is entitled and has the right to
recite the mantra. The recitation also must be with a particular ritual (Suwatno, 2004: 321) [18].
Mantra is usually addressed to God, spirit, and soul. Its function is to obtain salvation, wealth,
healing, immunity, and skills (Yusuf, 2001: 14) [21].
In addition to the above functions, there are also mantra closely related to the livelihoods of
Javanese communities. In the fishermen community, it is known mantra melaut which functions as
a request for fishermen to survive and obtain a lot of fish. In contrast to peasant-livelihood
communities, they have mantra which functions as a request for abundant harvest and not attacked
Authors, title
by harmful pests (Sugianto, 2016: 81) [17]. The farming mantra is recited in three activities during
the rice cultivation process, plowing rice fields, planting rice, and harvesting (Rukesi & Sunoto,
2017: 25) [15].
In the society in Wonokerto Village, there is a wiwit padi ceremony. In general, wiwit is one of
the slametan rites in Java that was originally held as the offerings to Dewi Sri as a form of public
gratitude towards the harvest that has been given (Endraswara, 2012: 100) [6]. In the ceremony, the
mantra is used as a communication device with Dewi Sri and the universe. It is also a form of the
macrocosm for substitution and balance, for what is taken or given by nature must be replaced by
something that nature wants (Syarifuddin, 2008: 103) [19].
Mantra is frequently found in one or two sentences, or even in a discourse form. To reveal the
structure of the discourse and its functions, it is necessary to apply interdisciplinary science that is
able to study the relationship between the structures of the language with the culture of the local
community. The science that can be used according to the study is ethnolinguistics, a branch of
linguistics that investigates the relationship between language and rural communities or people who
have not had alphabets or written language (Kridalaksana H., 1993: 52) [12].
In this study, the form, components, and cultural values reflected in the discourse of mantra at
wiwit ceremony in Wonokerto Village are studied. The discourse of mantra at wiwit ceremony was
chosen as the research object as it is one of the local wisdom values that grew and developed in the
midst of society in the village. Its existence must always be maintained and inherited. The form,
components, and cultural values in the discourse of mantra are also important to be studied in order
to identify the meaning. As mantra is a type of oral literature, which is passed from mouth to mouth
(Suwatno, 2004: 321) [18], it has no written form. However, unfortunately, since humans have been
given a particular religious knowledge, then they may have different views of life towards mantra
position. The position of the mantra is so maintained by the speaker that sometimes the speaker will
bring his mantra (Yusuf, 2001: 16) [21]. These issues resulted in the existence of mantra began to
decrease and disappear. Therefore, it is necessary to identify the excavations, inventories, and
documentation to keep the contents of a mantra as a whole.
Based on the reasons stated previously, it is needed to study the form, components, and cultural
values of the discourse of mantra at wiwit ceremony in Wonokerto Village, Turi District, Sleman
Regency, Special Region of Yogyakarta. This study is expected to contribute to the development of
Javanese scholarship particularly the local wisdom of Javanese culture. The research step was
started with the identification of: (1) the form; (2) components; and (3) cultural values of the
discourse of mantra at wiwit ceremony in Wonokerto Village.
Based on the research roadmap, the problems emerged can be extracted into several formulation,
such as (1) What is the form of the discourse of mantra, (2) What are the components of the
discourse of mantra, and (3) What are the cultural values that can be taken from the discourse of
mantra at wiwit ceremony in Wonokerto Village, Turi District, Sleman, Special Region of
Yogyakarta.
The remainder of the paper is organized as follows. In Section 2, we introduce literature review
about mantra, wiwit ceremony, and ethnolinguistics. Section 3 describes methodology and material
or object in this paper. In Section 4 describes the result of this paper that is the form, components,
and cultural values reflected in the discourse of mantra at wiwit ceremony in Wonokerto Village
Finally, we describe conclusion and implementation in Section 5.

2. Related Works/Literature Review

2.1 Mantra
Mantra comes from Sanskrit language, which means a prayer or supplication. It is a series of words
spoken with certain conditions that are considered to cause supernatural powers (Koentjaraningrat,
1981: 77) [11]. The power aims to provide strength for human in performing various activities.
Furthermore, it is revealed that the nature of the mantra: 1) has persuasion and precept; 2) illustrates
the expression unit of pronunciation; 3) emphasizes the beauty of sounds; 4) is a unified whole; 5) is
mysterious; 6) feels like a mere sound play (Junus, 1993; Uniawati, 2006) [20]. From this statement, it

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can be concluded that mantra is a series of words that has a mysterious and beauty of sounds, which
can cause supernatural powers to give persuasion and precept.
Mantra is classified into certain types based on their functions, they are mantra of forgiveness, the
blessing mantra at a certain ceremony, mantra of medicine, mantra for immunity or strength, mantra
of loving power, the sweetener, the enthusiast, and mantra to incite hatred (IKIP Padang, 1980: 14)
[8]. When viewed from the types of mantras, then the mantra at wiwit ceremony is included in the
blessing mantra at a certain ceremony.
2.2 Wiwit Ceremony
The word wiwit in Javanese means lekas (ngayati) tumindak (Purwadarminta, 1939: 666) [14] or to
start something. Wiwit is usually done when starting the rice harvest. Wiwit ceremony is a hereditary
tradition of the ancestors passed down to the next generation. The purpose of the ceremony is as a
form of gratitude of the farmers to Dewi Sri, for the harvest that has been given.
After the day of wiwit ceremony is decided, then the owner of rice field goes to the rice fields to be
harvested. The offerings of rice cone, on which is plugged in onion and chili, ayam ingkung, bothok,
cengkaruk, gereh keper, dupa or menyan must be prepared in advance. The offerings are placed on
the ground, the owner of rice field or the elder person in the village then burns the menyan and
recites the mantra.
While reciting the mantra, they plucked rice as much as neptu of the day of the ceremony. The rice
is braided and given perfume. Its branches are brought home by the owner of the rice field and hung
in senthong. Tumpeng rice and side dish were then distributed to the people who join the ceremony.
In Wonokerto Village, the person who performs the wiwit ceremony is rare because the people there
have replaced their rice fields into salak plantation fields. Nevertheless, there are still a handful of
people who own rice fields and still hold wiwit ceremonies to harvest rice (interview with Mr.
Adijio, March 10, 2018).
2.3 Ethnolinguistics
Ethnolinguistic studies or anthropological linguistics is the result of a combination of
anthropological studies and linguistic studies. Both can understand that the meaning of language
cannot be separated from the culture of a local society, as they are related to each other (Bagea,
2013: 15) [3]. Anthropological linguistics is a part of linguistics that takes into account the position
of language in the wider social and cultural context (Foley, 1997; Bagea, 2013) [3]. The aim of
applied ethnolinguistics is two fold: not only does it seek to illustrate how the detailed study of
culturally salient words can lead to the discovery of putative cultural values (Peeter, 2015: 59) [14].
Steinberg (2001; Bagea, 2013) [3] states that there are four formulations regarding the relationship
between language, thought, and culture. First, speech is essential for the mind; second, languages are
essential for the mind; three, languages determine or shape our perception of nature; and four,
languages form our worldview. From these statements, the researchers reveal the relationship between
language, culture, and thoughts or worldview covering the discourse of mantra at wiwit ceremony in
Wonokerto Village.

3. Material & Methodology

The method used was qualitative descriptive. It consists of three strategies: data collection, data
analysis, and data analysis presentation (Sudaryanto, 1993: 57) [16]. The data collected in this study
is the primary data which were obtained directly. They were obtained by using a method that
includes sadap and simak, libat, cakap techniques (Sudaryanto, 1993: 133) [16]. These techniques
aim to record the interview between the researchers and the informants.
The method of analysis used was content analysis on the discourse of mantra at wiwit ceremony.
The process of data analysis was done through the stage of review, reduction, data presentation, and
conclusion (Milles & Huberman, 1984) [13]. Furthermore, the data was presented in informal
method or formulation of ordinary words (Sudaryanto, 1993: 145) [16]. The presentation of data
analysis result is descriptive. The researchers described the form, components, and cultural values
reflected in the discourse of mantra. Moreover, checking the validity of data was done by
triangulation. Triangulation of theory, methods, and data was done by discussion and consultation
with experts.

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The research approach is ethnolinguistics, as this discipline has an understanding of language as
a series of cultural practices (Bagea, 2013: 26) [3]. Through this approach, it is expected to describe
the social and cultural life of the society in Wonokerto Village.
The research data is in the form of discourse of mantra at wiwit ceremony in Wonokerto Village,
Turi District, Sleman Regency, Special Region of Yogyakarta. The informant of this research is Mr.
Adijio, one of the eldest people in the wiwit ceremony and the study was conducted on March 10,
2018.
Steinberg (2001; Bagea, 2013) [3] states that there are four formulations regarding the
relationship between language, thought, and culture. First, speech is essential for the mind; two,
languages are essential for the mind; three, languages determine or shape people’s perception of
nature; and four, languages form people’s worldview. From these statements, the researchers reveal
the relationships between language, culture, and thoughts or worldview covering the discourse of
mantra at wiwit ceremony in Wonokerto Village.

4. Results and Discussion

The form, components, and cultural values reflected in the discourse of mantra at wiwit
ceremony in Wonokerto Village are explained as in the following.
4.1 Form of the Discourse of Mantra at Wiwit Ceremony in Wonokerto Village
The form of mantra at wiwit ceremony in Wonokerto Village is shown in the following
discourse.
Menyan dupa sari, sira tak kongkon
Kanggo nyuguh Dewi Sri
Bapa Kuwasa Ibu Pertiwi sing njaga sawahku
Mula tak pepetri
Aku mbiyen kirim winih sawiji
Saiki wis urip dadi, dadi pari
Mula parine otote kawat balung wesi
Tekan puntane dadi pari
Mula dikirim kembang urap-urap lenga wangi
Aja owah aja gingsir
Nganti tekan mangsane tak suwun, tak pundhut, tak peki
Aja ana sing ngganggu sira apa-apa
Sing lehku metik nganggo ani-ani
Ani-ani wesi waja purusrani
Apan-apane kayu sejati
Karange panjinge iman
According to Mbah Adijio (2018), this form of mantra is only found in Wonokerto Village, as in
each region, there is a specific and distinctive mantra to be used at wiwit ceremony. Mantra is the
result of an anonym’s thinking, i.e. the collective thinking of the ancestors or guru which will be
passed and inherited through the generations (Syarifuddin, 2008:102) [19]. The result of thinking of
each human is definitely different and distinctive, this results in the variation of the discourse of
mantra at wiwit ceremony. Because of this difference and variation, the form of the discourse of
mantra at wiwit ceremony in Wonokerto Village has to be preserved.
4.2 Speech Components of the Discourse of Mantra at Wiwit Ceremony in Wonokerto Village
The speech components in mantra at wiwit ceremony in Wonokerto Village are the elements
surrounding the mantra. These components include setting of speech (s), speech participants (p),
end and goal of speech (e), act and sequence of speech (a), key and manner of speech (k),
instrument of speech (i), and genre of speech (g) (Hymes, 1974) [7].

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4.2.1 Setting of Speech
Before starting wiwit ceremony, the first day is chosen according based on the Javanese
calculation. The good days are Minggu Legi, Minggu Kliwon, and Rebo Pon. The day is chosen
based on the number of neptu, the good neptu is when it is even, it sums to 10, if it is odd, it sums to
13. On Minggu Legi for example, Minggu has neptu 5 and Legi has neptu 5, then if added, it
becomes 10. Similarly with Minggu Kliwon which has neptu of 5 and 8, so the number of neptu is
13. Furthermore, the ceremony is held in the afternoon in the rice fields that will be harvested.
4.2.2 Speech Participants
Speech participants of the mantra are the owner of rice fields or elder people in the village. Until
now, there are only 4 people in Wonokerto Village who master the mantra, they are Mbah Adijio,
Mbah Suti, Mbah Haroulon (deceased), and Mbah Sudi. The mantra-speakers get to study it from
generation to generation from someone they call mbah guru. Unfortunately, the speech participants
of the mantra in the present day are not increased. This is due to the fewer rice fields, and the
absence of young generation who is willing to learn the mantra.
4.2.3 End and Goal of Speech
Language has seven functions, i.e. instrumental (producing imperative), regulatory (controlling
and managing others), representational (making statements, conveying facts), interaction (ensuring,
establishing the continuity of communication), individual (indicating personality), heuristic
(forming question that demands answers), and imaginative functions (creating imaginative systems,
ideas, or stories) (Halliday, 1973; Sumarlam, 2009; Jatmiko, 2017) [9]. From the statement, it can
be seen that the discourse of mantra at wiwit ceremony in Wonokerto Village has instrumental and
representational functions. The instrumental function is found in “Menyan dupa sari, sira tak
kongkon. Kanggo nyuguh Dewi Sri. Bapa Kuwasa Ibu Pertiwi sing njaga sawahku”. It means to ask
menyan dupa sari to serve Dewi Sri, Bapa Kuwasa, and Ibu Pertiwi who have kept the rice fields.
The representational function of the mantra is a statement asking that the rice remains strong and
not damaged, and not to be disturbed by bad things. This request is also addressed to Dewi Sri,
Bapa Kuwasa, and Ibu Pertiwi. Therefore, the discourse of mantra at wiwit ceremony as a local
wisdom is inseparable from its functions described previously.
4.2.4 Act and Sequence of Speech
The subject of speech in the discourse of mantra at wiwit ceremony in Wonokerto Village is
expressing gratitude and request. This is indicated by mantra which reads “Menyan dupa sari, sira tak
kongkon. Kanggo nyuguh Dewi Sri. Bapa Kuwasa Ibu Pertiwi sing njaga sawahku”. It means Menyan
dupa sari, I order you, to serve Dewi Sri, Bapa Kuwasa, and Ibu Pertiwi who keep my rice fields. It
can be inferred that menyan is the medium to convey a sense of gratitude to Dewi Sri, Bapa Kuwasa,
and Ibu Pertiwi who have kept the rice field. The speech subject of requesting is shown in “Aja owah
aja gingsir. Nganti tekan mangsane tak suwun, tak pundhut, tak peki. Aja ana sing ngganggu sira
apa-apa”. It has meaning that the rice should not change. Until the time I ask, I take, I pick it. Let
nothing disturb you (rice). In this mantra, there is a request from the owner of the rice field to keep the
rice strong, not damaged, and not disturbed by anything. It is addressed to Dewi Sri, Bapa Kuwasa,
and Ibu Pertiwi.
4.2.5 Key and Manner of Speech
Speech code refers to language, dialect variety, or register (Aipassa, 2014: 97) [1]. The language
used in the mantra is Javanese with the language family is New Javanese language, as the words
contained in the mantra is still easy to find in everyday life and can be found in Baoesastra Jawa.
4.2.6 Instrument of Speech
The discourse of mantra can be spoken orally through two means of speech (dialog or
monologue) and speech form. Moreover, the mantra is a monologue, a conversation with itself
(Kabisch, 1985: Zahro, 2012) [22]. It means that the discourse is only spoken by the speaker
himself and there is no addressee. Meanwhile, the speech form is in Javanese language.

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4.2.7 Norms or Rules of Speech
There are no specific norms and rules that apply to recite the mantra. The speakers just need to
sit cross-legged, burn menyan, and take the damen that has been prepared. The damen is then
braided and given perfume.
4.2.8 Genre of Speech
The discourse of mantra at wiwit ceremony covers the domain of culture or ethnography as it
depicts various cultural elements of the society in Wonokerto Village. Of the seven elements of
culture which are (1) religious and ritual system, (2) society and organization system, (3) knowledge
system, (4) languages, (5) arts, (6) livelihood system, and (7) technology and equipment system
(Koentjaraningrat, 2004: 2) [10], this mantra covers the elements of religious, knowledge, and
livelihood system.
In the religious system, it can be seen that there are some people in Wonokerto Village who still
believe in the existence of a god who controls the universe. The knowledge system is shown by the
way a guru gets the discourse of mantra. The mantra is the result of someone’s knowledge.
Meanwhile, the livelihood system is very clearly illustrated in the mantra, the use of sawah ‘rice
fields’ and pari ‘rice’ dictions shows that the main livelihood of the society that holds this mantra is as
farmers.
4.3 Cultural Values in Mantra at Wiwit Ceremony in Wonokerto Village
Cultural values in mantra at wiwit ceremony build a relationship concept that illustrates the peace
between human and surrounding. Djamaris (1996: 3) [4] proposes cultural values in five patterns of
relationships, they are (1) cultural values in human relationship with God, (2) human relationship with
nature, (3) human relationship with society, (4) human relationship with others, and (5) human
relationship with himself. Based on this statement, the cultural values in mantra at wiwit ceremony
can be explained as follows.
4.3.1 Cultural Value in Human Relationship with Nature
Historically, in Indonesia, the mindset of the ancestors of beliefs has changed over and over again.
Before knowing religion and God, Javanese people believed in the spirits of the ancestors and the
rulers of the universe. This emerges the belief in gods (Suwardi, 2017: 129) [5]. Javanese people
believe that there are ancestral spirits and gods who occupy certain places. From this point, they
created mantra honoring the spirits of the ancestors and the rulers of the universe. It is also implied in
mantra at wiwit ceremony, as in “Menyan dupa sari, sira tak kongkon. Kanggo nyuguh Dewi Sri,
Bapa Kuwasa Ibu Pertiwi sing njaga sawahku” which means Menyan dupa sari, I order you, to serve
Dewi Sri, Bapa Kuwasa, and Ibu Pertiwi who keep my rice fields. From the mantra above, it can be
seen that some people in Wonokerto Village still believe in the spirits of the ancestors and rulers of the
universe. Although there have been several religions already within the community, there are still
some people who maintain what has become their tradition.
The sentences Bapa Kuwasa Ibu Pertiwi sing njaga sawahku and Aja ana sing ngganggu sira apa-
apa, are as the manifestation that leads to the harmony of the people of Wonokerto Village with the
supernatural spirits in nature. In addition to the mantra, to keep their fields, the people of Wonokerto
Village also offer some kinds of offerings. The offerings are aimed as a form of offering instead of the
rice field they own. Mantra and offerings also serve as the society's effort in Wonokerto Village to
maintain the harmony and balance with nature.
In the mantra, there are several words or phrases reflecting the close relationship of human and
nature, such as, “Aku mbiyen kirim winih sawiji. Saiki wis urip dadi, dadi pari. Mula parine otote
kawat balung wesi. Tekan puntane dadi pari. Mula dikirim kembang urap-urap lenga wangi. Aja
owah aja gingsir. Nganti tekan mangsane tak suwun, tak pundhut, tak peki”. It means that I once
planted rice seeds, now it has lived as rice, then it has wire muscles and iron bones, until the time it
became rice, then the urap-urap flower of perfume be sent, do not change, until I ask, I take, I pick. It

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can show the relationship of human and nature, by human keeping the rice from seeds to become rice
that can be harvested, and hope that the rice remains strong and not damaged.
4.3.2 Cultural Value in Human Relationship with Himself
The cultural value in human relationship with himself is reflected in the last line of the mantra,
“Karange panjinge iman” which means the composition of the mantra is made on the belief of the
human self. Someone who composes a mantra must do this in a careful manner and based on the trust
they have. They must do tirakat first. As what the elders in Wonokerto Village did, the first thing that
they did was encouraging the will and confidence to learn the mantra. Furthermore, they did tirakat as
the attempt to get closer to God the Almighty. After clearing their minds from the worldly passion,
then they are able to inherit the wiwit mantra.

5. Conclusion
The results of ethnolinguistic analysis on the discourse of mantra at wiwit ceremony in Wonokerto
Village are as in the following. First, the form is the discourse of mantra at wiwit ceremony in
Wonokerto Village. Moreover, the speech components of the discourse are the setting of the ceremony
held on Minggu Legi, Minggu Kliwon, and Rebo Pon, in the fields that will be harvested, while the
speech participants are the owner of the rice field or the elderly in the village, end and goal of the
mantra are instrumental and representational, act and sequence consisting a request and gratitude, key
and manner in this speech is Javanese, instrument of the mantra is a monologue, no norm or rule of
speech in reciting the mantra, and this mantra have ethnography genre. The cultural values of mantra
delineate the peace established between human relationship with nature and human relationship with
himself.
From the research results stated previously, it is shown that the meaning of the mantra is as a
means of communication with God as the gratitude for the rice harvest, the request to keep the rice in
order not to get damaged, and the hope from the owner of the rice field that later after replantation, the
rice will grow well and strong. The description of the meaning of the mantra can prove that it is not
only a form of speech, but also as a form of gratitude, request, and hope of the speakers. Therefore, it
is necessary to keep the oral tradition to be able to survive in the middle of the modern culture. With
this research, it is expected to be found more oral traditions in the area, so it can enrich the repertoire
of scientific-related functions and the meaning of mantras from each region. In addition, this study is
expected to change the views of the community associated with the stigma that mantra is not
something negative that aims to harm others. It is also hoped that mantra can be introduced to the
younger generation, since it is one of the many Javanese oral traditions that slowly began to be
neglected.

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