(ENGLISH TRANSLATION OF JOSEF PRIJOTOMO'S ACCOUNT ON SEMAR'S FART AND SPACE)
1
Let us try to see the connection between Semar’s fart and rongrongan. By regarding Semar’s fart as an architectural space, sound and smell become indications of a space defined through extension. That is to say, there is a distance up to which the smell can be smelled, and the sound can be heard. Hence, smell, sound and distance form the space. Notice that visual aspect is not included as a factor of space formation. One might say that in Javanese world, the presence of space has nothing to do with sight, space is unseen; that is how Javanese perceive their architectural space.
2
Compare this with that of Plato, who also recognized volume (or extension). For Plato, geometry is also a factor behind the presence of space. Geometry is assumed by Plato because space is conceived in mind; geometry is also a result of the mind. Yet Plato did not orient his thought on space toward the real, corporeal world. He conceived space as an abstraction of visual presence of the real world. The Platonic solid becomes the geometry of the space. Notice that Plato depended on sight as the medium to get the geometry.
How about Semar and his fartial space? In his case, the world is no longer a sighted-ness, but rather smell-ness and sound-ness. Smell and sound cannot be abstracted into geometries, for they cannot be sighted. Therefore, Javanese perception of space does not involve sight and geometry. Only by being too generalist then we can conceive a space defined by smell and sound as a sphere. The involvement of sight as a factor in Plato’s space implies infinity. One can see infinitely through space (we can still see stars which are years of light speed); sight is capable to perceive infinite extension. But it is not so for smell and sound; they have limited extension. Hence, Semar’s space is an extension with limit. Outside the parameter where sound and smell can be perceived is not a part of the space.
From this comparison between the infinite and the finite, one can start to see something about how Java and Plato perceive the world and knowledge. Finite-ness is the realm of Semar’s thought, whereas infinity is the realm of Plato’s. Semar’s becomes an other for Plato’s.
3
Rongrongan may denote the real rong (as plural), while simultaneously means “something like rong,” artificial rong, although it looks so similar to real rong. ‘Rong’ itself is a cavity in the ground where insects live. Dug into the ground, rong provides a dark place, where sight is rendered useless. The sound and smell of the insects would be the indicators of rong’s presence around us (assuming we are familiar with such sound and smell). It is the sound and smell which indicate the space The farthest distance of the sound and smell does not indicate the size of rong’s volume; the distance indicates our capability to recognize the presence of rong. If so, aside from the fact that rong is a space with its volume, there is also a territory of space; it is an area that allows us to perceive rong through smell and sound. This territory is the “place,” for it is there we can know that there is a space/rong. Place and space are not related yet different things; here in Javanese case, place clouts space!
Hence the presence of a rong/ruang/space becomes directly connected to place. Notice that in this case place does not accurately denote where the space is; place is the territory where others has the chance to know that there is a space there, and they should retrace it in order to arrive at rong/ruang. This entails one thing. Rong/ruang/space does not only involve making the presence of volume, but also involves making the presence of place, a territory, which makes it possible for others to know and finally find volume/rong/ruang/space which is present. Such event turns out to be a habitual among the Javanese. To indicate where my house is, I do not provide others with my address. Instead, I would tell them some signs in my neighborhood. For instance, I would tell them that on the east side of my house, there is a trembesi tree, two houses after the third turn, etc.
4
It is time for Semar’s space and rongrongan. The radius of smell and sound produced by Semar’s fart is the pananggap sector of a Javanese house; whereas Semar, the rong, is the guru sector of a Javanese house!
Let us try to see the connection between Semar’s fart and rongrongan. By regarding Semar’s fart as an architectural space, sound and smell become indications of a space defined through extension. That is to say, there is a distance up to which the smell can be smelled, and the sound can be heard. Hence, smell, sound and distance form the space. Notice that visual aspect is not included as a factor of space formation. One might say that in Javanese world, the presence of space has nothing to do with sight, space is unseen; that is how Javanese perceive their architectural space.
2
Compare this with that of Plato, who also recognized volume (or extension). For Plato, geometry is also a factor behind the presence of space. Geometry is assumed by Plato because space is conceived in mind; geometry is also a result of the mind. Yet Plato did not orient his thought on space toward the real, corporeal world. He conceived space as an abstraction of visual presence of the real world. The Platonic solid becomes the geometry of the space. Notice that Plato depended on sight as the medium to get the geometry.
How about Semar and his fartial space? In his case, the world is no longer a sighted-ness, but rather smell-ness and sound-ness. Smell and sound cannot be abstracted into geometries, for they cannot be sighted. Therefore, Javanese perception of space does not involve sight and geometry. Only by being too generalist then we can conceive a space defined by smell and sound as a sphere. The involvement of sight as a factor in Plato’s space implies infinity. One can see infinitely through space (we can still see stars which are years of light speed); sight is capable to perceive infinite extension. But it is not so for smell and sound; they have limited extension. Hence, Semar’s space is an extension with limit. Outside the parameter where sound and smell can be perceived is not a part of the space.
From this comparison between the infinite and the finite, one can start to see something about how Java and Plato perceive the world and knowledge. Finite-ness is the realm of Semar’s thought, whereas infinity is the realm of Plato’s. Semar’s becomes an other for Plato’s.
3
Rongrongan may denote the real rong (as plural), while simultaneously means “something like rong,” artificial rong, although it looks so similar to real rong. ‘Rong’ itself is a cavity in the ground where insects live. Dug into the ground, rong provides a dark place, where sight is rendered useless. The sound and smell of the insects would be the indicators of rong’s presence around us (assuming we are familiar with such sound and smell). It is the sound and smell which indicate the space The farthest distance of the sound and smell does not indicate the size of rong’s volume; the distance indicates our capability to recognize the presence of rong. If so, aside from the fact that rong is a space with its volume, there is also a territory of space; it is an area that allows us to perceive rong through smell and sound. This territory is the “place,” for it is there we can know that there is a space/rong. Place and space are not related yet different things; here in Javanese case, place clouts space!
Hence the presence of a rong/ruang/space becomes directly connected to place. Notice that in this case place does not accurately denote where the space is; place is the territory where others has the chance to know that there is a space there, and they should retrace it in order to arrive at rong/ruang. This entails one thing. Rong/ruang/space does not only involve making the presence of volume, but also involves making the presence of place, a territory, which makes it possible for others to know and finally find volume/rong/ruang/space which is present. Such event turns out to be a habitual among the Javanese. To indicate where my house is, I do not provide others with my address. Instead, I would tell them some signs in my neighborhood. For instance, I would tell them that on the east side of my house, there is a trembesi tree, two houses after the third turn, etc.
4
It is time for Semar’s space and rongrongan. The radius of smell and sound produced by Semar’s fart is the pananggap sector of a Javanese house; whereas Semar, the rong, is the guru sector of a Javanese house!
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