Indonesia is popular for its global spice culture. One form of the archipelago’s natural wealth has been glimpsed by foreign nations since ancient times because of its motive as a food flavor enhancer. Spices are a form of plant variety that has multifunctions in people’s lives, with limited use. In addition to their function as a flavor enhancer, spices are also used in medicine. The existence of spices in Indonesia still survives in terms of function until now. Each region has its own characteristics in utilizing spices in everyday life, both in traditional and modern ways.

The world has begun to change, the times are changing by showing new cultural entities. Nevertheless, the memory of knowledge about spices in the archipelago is still documented in several literary works. In the Javanese literary tradition in Yogyakarta, there are several ancient manuscripts that discuss spice processing, one of which is Serat Primbon Jampi Jawi. Serat Primbon Jampi Jawi is one of the manuscripts in the library collection of the Dewantara Museum Kirti Griya Taman Siswa Yogyakarta, with the entire content of the manuscript discussing traditional medicine. Interestingly, the ingredients used in the treatment are mostly spices.

The life of Javanese people in the past could not be separated from spices. In Serat Primbon Jampi Jawi, there is some information about spices as ingredients for traditional herbal medicine, which are used to cure complaints of pain experienced by the community. Even the use of several types of spices is also explained in Serat Primbon Jampi Jawi in chapters XXVI-XLII. The traditional medicine methods in this manuscript are quite interesting when compared to modern medicine. One of the contents of the manuscript that is rarely explored is the knowledge about menstruation from a traditional Javanese perspective.

In chapter XXII, it discusses the treatment of menstruation in adult women. In this chapter, traditional recipes are explained to overcome menstrual problems and facilitate the menstrual cycle. As well as recipes for herbal medicine during pre-menstruation, and post-menstruation.

1. If a woman is about to menstruate, it is recommended to grind the root of walulangan grass, betel leaf root, alas root, pulasari, when it becomes a fine powder, then rub it on the genitals. In Serat Primbon Jampi Jawi, it is explained as follows: /Badhe sukêr : 1. Oyod rumput walulangan, 2. Oyod sêdhah, 3. Oyod alas, 4. Pulasari, kapipis lêmbat kaparêmakên ing baga/.
2. When not menstruating, it is recommended to consume preparations of orang-aring, pulasari, shallots, and menyan honey, mashed until soft, then drunk. This is in line with the contents of Serat Primbon Jampi Jawi, which reads: /Botên sukêr : 1. Ron orang aring, 2. Adas, 3. Pulasari, 4. Brambang, 5. Mênyan mabên, kapipis lêmbat kaombe/.
3. If a woman does not menstruate and feels hot, then garurames, jadam, ginger, and keji leaves can be a remedy. These spices are boiled and then drunk. The text explains: /Botên sukêr ingkang kraos bênter : 1. Garuramês, 2. Jadham, 3. Jae, kagodhog kaangge omben-omben utawi => Ron kêji kagodhog kaliyan bêling, kaangge omben-omben/.
4. After menstruation, one should consume a drink of empu turmeric, mesoyi, white cumin, black cumin, trawas, sidawayah, kencur, mungsi, manis jangan, cloves, nutmeg, secang, kelabu, and shallots. The spices are burned, mashed, and drunk. This is in accordance with the contents in Serat Primbon Jampi Jawi, as follows: /Bakda sukêr : 1. Êmpu kunir kabakar, 2. Mêsoyi, 3. Jintên pêthak, 4. Jintên cêmêng, 5. Trawas, 6. Sidawayah, 7. Kêncur, 8. Mungsi, 9. Manis jangan, 10. Cêngkeh, 11. Pala, 12. Sêcang, 13. Klabêt, 14. Brambang kabakar, kapipis kaombe/.

The traditional herbal medicine recipe for smooth menstruation above is explicitly mentioned in the text. Serat Primbon Jampi Jawi is a literary work that contains an encyclopedia of spices as ingredients for traditional medicine in the Yogyakarta area. Although literary works emphasize aesthetic aspects, with a lack of authenticity and accuracy, the information contained in literary works is a reflection of the culture at that time. Serat Primbon Jampi Jawi is a literary work, but information about the function of spices as traditional medicine may have existed in the past. The utilization of spices in the smooth menstrual phase of women is one proof of the diversity of spice functions in Yogyakarta in the past.

Yogyakarta is a city of culture. The vortex of spice development in this city seems quite complex, this is evidenced by the existence of ancient manuscripts that discuss the use of spices, either medicinally or in food. Some examples of such manuscripts are Serat Primbon Jampi Jawi. Serat Kawruh Bab Jampi-jampi Jawi, Serat Centhini, etc. Seeing the abundance of literary works on herbal medicine proves that the life of the people of Jogja cannot be separated from spices and their utilization.

Bibliography

Utami, R, R, P. 2010. Serat Primbon Jampi Jawi Koleksi Perpustakaan Museum Dewantara Kirti Griya (Suntingan Teks dan Terjemahan). Thesis. Yogyakarta: Universitas Gadjah Mada.

Image credit: https://www.halodoc.com/kesehatan/menstruasi

Author : Muhammad Siswoyo

Editor : Haryo Untoro

Saturday, August 31, 2024 Faculty of Cultural Sciences together with Hankuk University of Foreign Studies Seoul organized the opening of King Sejong Institute (KSI) Korean language course. The opening of the KSI class this period was held at CGV Pakuwon Yogyakarta. Attended by course participants and KSI managers, this opening went very well and was greeted with enthusiasm. The event began with opening remarks by Suray Agung Nugroho, S.S., M.A., Ph.D., as the chief manager of KSI Indonesia. The next agenda was the most awaited by every participant of this period’s KSI class opening, which was watching a movie.

In collaboration with CGV Pakuwon Yogyakarta, a Korean movie titled “Revolver” was shown. This action movie with a criminal theme tells about the journey of a woman who is trapped in a prison scheme to get some money in return. Directed by Oh Seung-uk, the movie managed to impress the participants of the King Sejong Institute (KSI) Korean language course opening. Hopefully, this event will motivate the participants of the KSI course to achieve brilliant achievements in the field of Korean language and literature.

Suaraya – Suakarsa Mahadaya, the Expo activity of the UGM Faculty of Arts Student Activity Unit was successfully held with great fanfare on Friday, August 30, 2024 in the Greendland area and the Margono building of the Faculty of Arts UGM. Organized by the ministry of interest and talent LEM FIB Abra Nirmala cabinet. The event involved 20 Semi-Autonomous Bodies, Communities, and SMEs at the faculty level with the aim of orientation and introduction to new FIB students about the dynamics, achievement opportunities, soft skills sharpening, and non-academic activities that students can undergo during college. The 20 units are:

1. Sanggar Lincak
2. Kapalasastra
3. UPI-Humanika
4. Paramadya
5. Rampoe
6. KMIB
7. Teater Terjal
8. Saskine
9. Bejomulyo
10. KMK
11. PKM Corner
12. Sastra Kanuragan
13. Dian Budaya
14. PMK
15. Sastra Budaya
16. Sastra Oebah
17. Suar Asa
18. Senat Mahasiswa FIB
19. LEM FIB
20. DKIB

Held overnight, Suaraya gave a pleasant impression to FIB students by packaging the BSO Performance and Introduction in a lively Collaborative Drama. The distribution of door prizes and prizes for the “Gemilang Tujuh Belasan FIB” competition was also a series that was awaited by the students who attended and the winners of the competition held a few weeks ago. The participating food tenants became friends of the students in fulfilling their hunger and thirst throughout the event.

The success of Suaraya cannot be separated from the support of the Dean, Lecturers and Staff of FIB, LEM FIB Management, General Committee, and BSO FIB UGM Community, as well as 8 Sponsors, namely;

1. Awor Coffe
2. Morse Board Game and Cafe
3. Sari Wangi Parfum
4. Imperial Digital Printing
5. Sari Roti
6. Yamie Panda
7. Sidodadi Soundsystem
8. Aka4 Lighting

Thursday, August 29, 2024 became a very happy day for the Faculty of Cultural Sciences, Universitas Gadjah Mada. A total of 244 students of the Faculty of Cultural Sciences UGM undergraduate program have successfully completed their education in higher education. A total of 244 graduates of the Faculty of Cultural Sciences UGM hold a new title as a Bachelor.

This graduation period is a very special period in its history, which is the graduation period with the largest number of graduates. Because of this, this graduation was held in parallel, centered in the Soegondo Auditorium Room and connected to several other rooms on the same floor, namely the 7th floor of the R. Soegondo Building, Faculty of Cultural Sciences, Universitas Gadjah Mada.

Photo 1: Parallel Room of Undergraduate Graduation of Faculty of Humanities Period IV Academic Year 2023/2024

Photo 2: Dean of Faculty of Humanities UGM gives a welcoming speech

The graduation ceremony was attended by the Dean of the Faculty of Cultural Sciences UGM, Prof. Dr. Setiadi, S.Sos., M.Si., Vice Dean for Academic and Student Affairs, Dr. Nur Saktiningrum, S.S., M.Hum. Vice Dean for Finance, Assets, and Human Resources, Suray Agung Nugroho, S.S., M.A., Ph.D and representatives from each department and study program at the Faculty of Humanities.

In this graduation period, Valentino Yovenky Ardi Bentarangga, a student of the Cultural Anthropology Study Program achieved the highest GPA of 3.95 with a length of study of 3 years, 10 months; followed by Emily Trisnandi with a GPA of 3.94 from the English Literature Study Program with a length of study of 3 years 10 months.

The event was opened by singing Indonesia Raya, Gadjah Mada Mars, and Mars Sastra by Paramadaya. Then the dean of the Faculty of Cultural Sciences UGM, Prof. Dr. Setiadi, S.Sos, M.Si., delivered a welcome speech. In his speech, Setiadi congratulated the graduates and graduates, besides that he also conveyed several messages for graduates and graduates to continue their journey even though they had completed their studies and won a bachelor’s degree. The event was also enlivened by the entertainment performance of Geol Denok Dance by Ratnaraya Jawa, Javanese Literature Students. The next event was the handover of graduation documents in the form of diplomas and academic transcripts to graduates. In closing, a prayer was read by Mr. Hamdan, S.S., M.A.

Congratulations to all graduates! A bright future awaits you!

The Women’s Crisis Center is a place for complaints of various cases of violence experienced by women. So far, public attention has centered on the development of legal cases, and places the victim as the sole subject who experiences the effects of trauma. In fact, the traumatic effect spreads to other actors who listen and fight for the case. On the occasion of the Caring for the Victim, Caring for the Self seminar (27/08/2024), the Anthropology Department of the Faculty of Arts UGM invited Mona Elisa Behnke to share the results of her months of research with the assistants at one of the Women’s Crisis Centers in Java, especially Yogyakarta.

Mona Behnke is a doctoral candidate in Social and Cultural Anthropology at Free University Berlin, Germany. Her Master’s thesis was on hyperreality, state rhetoric and collective memory in contemporary Indonesia, and combined her interest in psychological and visual anthropology with a philosophical approach. After graduation, Mona worked for some time as a business anthropologist in the field of user experience and the organization of work structures. In her PhD project, she focused on the emotional labor of social assistance workers in a women’s crisis center in Java, Indonesia, touching on issues of emotion, gender, and conflict management.

Working in the humanitarian field has the consequence of great challenges, not only in terms of legal assistance skills, but also the skills that must be possessed to work in the field. Basically, gender itself is labor, where the articulation of actions, behaviors and performance are socially constructed in harmony. Women are considered more flexible in absorbing emotions and navigating concerns. Being an advocate for cases of violence against children and women makes them have to be able to navigate themselves technically and emotionally. Caring is the main asset that must be possessed by the assistants. Mona’s research tries to answer how care is practiced in a neutral environment through emotional labor from psychological and legal assistants.

Plunging as a companion shows that they consciously decide to enter a non-profit institution ready to experience institutionalization in three fundamental aspects, namely emotional labor, order of feelings, and emotion repertoires. ‘Emotional Labor’ refers to the management of emotions carried out to fulfill work performance when faced with clients. Facilitators are required to be able to harmonize their emotions with a socially constructed hierarchy or order. They must understand what emotions are allowed to be shown and not when listening to client stories. Repeated mentoring experiences shape their knowledge and memory of the repertoire of emotions when assisting clients. Furthermore, the process of assisting cases of violence against women and children has a dynamic approach both feminist and gender.

Listening to the emotions released by the client makes the companion experience second traumatization. This opens up further discussion that the experience of trauma is not only experienced by subjects who are directly treated with violence, but those who absorb the emotions of victims will also experience ‘second traumatization’, such as assistants and sign language interpreters. Emotional and mental exhaustion becomes the point where the assistants have an experience with the victim, beyond their technical skills. Mona describes the emotional flow of the helper and the victim in an interesting diagram, how the helper has to empty their emotional glass between before and after entering the hot table (where the client tells about their case). They professionally process their emotions in order to maintain themselves mentally so that they can continue to assist victims. This discussion brings us to the fact that the advocates actually have the potential to experience unequal care, where they give their full care to others, but they do not get the same care because they are considered not victims even though they absorb trauma from clients every day and fight for them. Sometimes, both survivors and caregivers feel very grateful when they can forget a very painful traumatic experience. From this we can conclude that forgetting is not a passive thing, but an active process that is also selective in building individual and collective memory. The ability to forget is also a valuable skill in emotional labor, in addition to the ability to remember which has been widely applied.

This discussion ended with several stories of assistants who were carrying out their temporal agencies by caring for each other and strengthening the emotional conditions of fellow assistants. Activities such as watching movies, joking, walking, telling stories and laughing out loud are a form of temporal agencies for the assistants so that their mental state is maintained and they can return to caring for other victims.

Author: Nuzul Solekhah
Photo: Puspita Nindya Sari