Modern Priyayi and The Failure of the Third Space in Kayam’s Two Fictions
Umar Kayam’s fictions, “Kimono Biru” (Bue Kimono) and Jalan Menikung (Turning Road) retell rampant corruption plaguing most postcolonial states. The priyayi figuration in both stories, supposed to transform the third space of postcolonial Indonesia into liberative force, fails miserably. Rather than...
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| Format: | Article |
| Language: | English |
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Prodi Sastra Inggris Fakultas Sastra Universitas Sanata Dharma
2023-03-01
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| Series: | Journal of Language and Literature |
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| Online Access: | https://e-journal.usd.ac.id/index.php/JOLL/article/view/5870 |
| _version_ | 1797859363206987776 |
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| author | Paulus Sarwoto |
| author_facet | Paulus Sarwoto |
| author_sort | Paulus Sarwoto |
| collection | DOAJ |
| description | Umar Kayam’s fictions, “Kimono Biru” (Bue Kimono) and Jalan Menikung (Turning Road) retell rampant corruption plaguing most postcolonial states. The priyayi figuration in both stories, supposed to transform the third space of postcolonial Indonesia into liberative force, fails miserably. Rather than re-visiting positivist view of third space as found in many literatures, this analysis shows a re-imagination of its failure. The replacement of colonial leaders by domestic leaders does not guarantee true independence since the new middle class replicate the corrupt system for their own benefits. While corrupt priyayi thrives, the protagonist priyayi figures upholding potential transformative power in both fictions are rendered powerless in this newly independent state. Suwandi in “Kimono Biru” is an epitome of postcolonial politicians who are both politician and oligarch guarding the status quo – a system supported by money politics to manipulate the mass. Mustari, his old friend in fighting for independence from colonial Dutch, has to live a meagre live as the cost for maintaining his integrity. Similarly, in the priyayi in Jalan Menikung are also divided along similar lines. Sastradarsono’s posterity who chooses to be a corrupt military official (Nugroho) and a business tycoon (Tommi) live comfortably while those who side with the suffering mass have to live a difficult life because of their honourable idealism. |
| first_indexed | 2024-04-09T21:29:05Z |
| format | Article |
| id | doaj.art-53e8480859224193b82f9817060c92f0 |
| institution | Directory Open Access Journal |
| issn | 1410-5691 2580-5878 |
| language | English |
| last_indexed | 2024-04-09T21:29:05Z |
| publishDate | 2023-03-01 |
| publisher | Prodi Sastra Inggris Fakultas Sastra Universitas Sanata Dharma |
| record_format | Article |
| series | Journal of Language and Literature |
| spelling | doaj.art-53e8480859224193b82f9817060c92f02023-03-27T11:59:41ZengProdi Sastra Inggris Fakultas Sastra Universitas Sanata DharmaJournal of Language and Literature1410-56912580-58782023-03-01231253510.24071/joll.v23i1.58702814Modern Priyayi and The Failure of the Third Space in Kayam’s Two FictionsPaulus Sarwoto0Scopus ID: 57195917437, Sanata Dharma University, YogyakartaUmar Kayam’s fictions, “Kimono Biru” (Bue Kimono) and Jalan Menikung (Turning Road) retell rampant corruption plaguing most postcolonial states. The priyayi figuration in both stories, supposed to transform the third space of postcolonial Indonesia into liberative force, fails miserably. Rather than re-visiting positivist view of third space as found in many literatures, this analysis shows a re-imagination of its failure. The replacement of colonial leaders by domestic leaders does not guarantee true independence since the new middle class replicate the corrupt system for their own benefits. While corrupt priyayi thrives, the protagonist priyayi figures upholding potential transformative power in both fictions are rendered powerless in this newly independent state. Suwandi in “Kimono Biru” is an epitome of postcolonial politicians who are both politician and oligarch guarding the status quo – a system supported by money politics to manipulate the mass. Mustari, his old friend in fighting for independence from colonial Dutch, has to live a meagre live as the cost for maintaining his integrity. Similarly, in the priyayi in Jalan Menikung are also divided along similar lines. Sastradarsono’s posterity who chooses to be a corrupt military official (Nugroho) and a business tycoon (Tommi) live comfortably while those who side with the suffering mass have to live a difficult life because of their honourable idealism.https://e-journal.usd.ac.id/index.php/JOLL/article/view/5870corruption, postcolonial, new order |
| spellingShingle | Paulus Sarwoto Modern Priyayi and The Failure of the Third Space in Kayam’s Two Fictions Journal of Language and Literature corruption, postcolonial, new order |
| title | Modern Priyayi and The Failure of the Third Space in Kayam’s Two Fictions |
| title_full | Modern Priyayi and The Failure of the Third Space in Kayam’s Two Fictions |
| title_fullStr | Modern Priyayi and The Failure of the Third Space in Kayam’s Two Fictions |
| title_full_unstemmed | Modern Priyayi and The Failure of the Third Space in Kayam’s Two Fictions |
| title_short | Modern Priyayi and The Failure of the Third Space in Kayam’s Two Fictions |
| title_sort | modern priyayi and the failure of the third space in kayam s two fictions |
| topic | corruption, postcolonial, new order |
| url | https://e-journal.usd.ac.id/index.php/JOLL/article/view/5870 |
| work_keys_str_mv | AT paulussarwoto modernpriyayiandthefailureofthethirdspaceinkayamstwofictions |