Revealing the Religiosity in Sedulur Sikep Macapat Songs

Paper received: 23 August 2021 Paper revised: 26-30 November 2021 Paper approved: 17 December 2021 Abstract Sikep society is known as one of Javanese cultural heritage keepers. Moreover, the society has unique religiosity attitudes that are somehow it misunderstood as disobedience. This research tries to dig the religiosity attitudes reflected on Sikep society’s Macapat songs, especially their focuses and objects. The analysis used appraisal language theory as the approach. The data of the research are words, phrases, or metaphors that reflect attitude in the texts of Sikep society’s macapat songs. The result of the study showed that thereare only two dimensions of religiosity attitudes found in Sikep society’s Macapat song, those are beliefs and values. The value of religiosity reflected on appreciation and judgment; the belief of religiosity consisted of appreciation, judgment, and affect. The objects of religiosity attitudes in the Sikep society’s macapat songs include people (Sikep society, Ki Surantika, man, the children of Sikep society, government, and the ancestors), and something that is humanized (intention, body and soul). The focus of positive moral attitude involves all words, phrases, and metaphor that reflected the principles, prohibitions, ideals; the focuses of negative moral attitude expressed the negative attitudes and behaviors that they proposed to be avoided. Here, the dominant positive attitudes showed their social life. Then, the only two dimensions of religiosity indicate the lack of restricted rules and ritual applied in their religious life.


INTRODUCTION
It all is to achieve the magnificence of life in the world and the hereafter (Hascarya in Efendi, 2010: 202).
From the hierarchy of macapat songs above it is seen the nature of Javanese idea, rules, and characters. Those characters such as wise, honest, aware, heartfelt, mindful, brave heart, respect, harmonious, and friendliness support their dynamic social attitudes to live with multicultural society (Jatman, 2000: 22-25).
However, there are some members of Javanese society that extremely confirm their existence by rigidly applying the Javanese rules. Sikep society is one of them. The societies can be found in some regency in Java such as Pati, Kudus, Blora, Magelang, Ngawi, Kediri etc.
The Sikep society (hereon abbreviated to SS) is a society that follows the life values which is known as the samin doctrine. They explore and inspire the doctrine as a human nature to do a good and honest life (Suyami, 2007: 29). Samin doctrine is a meditation of movement and the mobilization of internal power to against the lust founded by Ki They strictly apply the values that they suggest person to have no religion (being an atheist), be poor, weird, retarded or old-fashioned, unwilling to pay taxes, and rebellious (Roesminingsih & Nugroho, 2017: 197). That is why it has been misunderstood as disobedience by others. They are considered to have many strange behaviors and activities. For instance, they apply different purchasing rules that they must be transparant in sharing profits. They believe that they should not make any lie since there is God who always knows what they do (Oktafia, R & Mawardi, 2017: 100).
SS also has different daily lifestyle. Most people in this society are farmers, be they landowners or farmworkers. Sedulur Sikep habitation usually groups into a row in facing each other. It helps them to communicate effectively. Their houses are made from wood, particularly teak, bamboo, or half brick wall with typical Javanese roof with limasan or joglo shape. The house buildings are relatively large with a very simple and traditional, that it has a large living room, a bedroom, and a kitchen.
The bathroom and draw-well is located outside the house and usually used for some families.
Then, the corral lies beside the house. Moreover, SS wears clothes with the domination of black color. In Javanese society, it symbolizes wisdom, the highest Javanese lore, and also symbolizes equality (Norman, 2013).
One of the biggest Sikep societies that actively sing and create macapat songs in Central Java is found in Sukolilo, Pati Regency.
They realize that they are a part of Javanese communities that preserv macapat songs as the folk songs. They keep the tradition of singing and even write their own macapat songs. They sing them in certain events, inside and outside their neighborhood i.e., birth marriage celebration, other cultural events, or during a formal or informal meetings with government (in a dialogue or demonstrations). Then, some elders also create some new macapat songs. It is stated by the informants that the song creation has been during this last 30 years. despite reflecting their attitudes in dealing with their daily problems and activities, some of the songs also reveal their religiosity. It shows their believe in a supernatural power that maintain their life.
The SS macapat songs (hereon abbreviated to SSMS) have a common macapat song standardization in its theme and structure. They mostly express moral values and guidance for people to get happiness in life and hereafter. It also represents man's life journeys from birth to death (Hascarya in Efendi, 2010: 202). For some reasons, it emphasizes on how to overcome their daily life problems. However, from the structure, some missed in some lines of songs was found.
As we knew, the macapat song is Javanese poem that has titilaras 'rhyme and tone'. There is a rhyme pattern in macapat that determine as guru gatra 'number of lines', guru wilangan 'tone of last syllables', guru lagu 'vowels at the end of the line', titilaras 'tone', and theme 'context of the situation' (Saputra, 2010: 27 The song above have 7 lines with the pattern 8a, 9i, 8u, 7a, 10a, 9u, 8a. As we know that asmaradana song has 7 lines with the pattern 8a, 8i, 8e, 8a, 7a, 8u, 8a. It sees that there missing pattern in four lines.
Line 2 is over syllables, that it should has 8 syllables, rather than 9 lines. Line 3 is missed sound, rather has /a/ sound, it has /u/ sound. In line 4 there is lack of syllable which is instead of eight, it has 7 lines. Line 5 has too many syllables, that is 10 syllables instead of 7. Then, in line 6 there are exceed syllables, that it rather than 8 lines, it has 9 lines. However, in this study missed syllables and sounds are not counted, since the point of the study is on the content rather on the structure of the songs.  The informal Islamic education model of exemplary also found that parents provided example to go to public Quran recitation to get lessons.
There was also a study entitled "Adam Religion in The Religious Life of Samin Tribe in Sumberbening Village Ngawi 1969-1999" by Habsari (2017. It showed that religion in the society is a source of altruistic attitude that has the effect of controlling and encouraging to sacrifice. People of Samin state that they have not It is seen from the related studies above that there is no study of religiosity in SSMS. for that reason, this study wants to explore the religious aspect of the SSMS which are considered as the potential source of attitude using appraisal theory. The attitude itself has close relationship with religiosity. As Graafland (2017: 121-122) stated that religiosity is found to encourage pro-social behavior and it rather increases hypocrisy by enlarging the gap between attitude and behavior.
It seems that SS religiosity has negative images because of some strange activities doing in their daily life. Moreover, people and state have different views toward adam religion that is considered as a cult or part of cultures (Rosyid, 2014: 1).

CONCEPTUAL FRAMEWORK Attitude and Appraisal Theory
Religiosity as reflected in a text can be explored by analyzing the attitude on it. Attitude associated with manner, disposition, feeling, and position about a person or thing, tendency, or orientation, especially in mind (dictionary.com). Further Azwar (2005) differentiated experts' views on the definition of attitude that are generally divided into three groups. The first group represented by Thurstone, Likert, and Osgood that viewed attitudes as a form of evaluation or emotional reaction to an object, which can be either supportive or impartial.
The second group represented by Chave, Bogardus, La Pieree, Mead, and Allport in Azwar (2005) considered the attitude to be readiness to react to an object in a certain way if the individual is faced with a stimulus that requires a response. The third group presented by Secord & Backman in Azwar (2005) considered attitudes to be a constellation of cognitive, effective, and co native components that interact with each other in understanding, feeling, and behaving towards an object.
As linguists have tried to correlate the attitude with text, appraisal is one of theory that can explored it. Like Martin & Rose (2003:16) that used appraisal to focus on attitude evaluation build in text that associated with social interaction. This appraisal theory focused on how attitude and value negotiated to the readers. The main aspect of appraisal is the opinion source that is naturally built. As Martin & Rose (2003: 22)  Appraisal broke attitude in to three categorizations. White (2006) said that attitude realized three aspects that can be positive or negative, those are affect, judgment, and appreciation. Affect deal with the expression of emotions such as happy, sad, love hate, etc.
Judgment is the evaluation of character that is legal/illegal, moral/immoral, polite/impolite, etc. Appreciation related with evaluation of the quality of things, processes, and products whether it was beautiful/ugly, good/bad, big/small, long/ short, etc. (Martin, & Rose, 2003: 22).
In a text the aspect of attitudes can be seen through the use of some linguistics features. As Martin, & Rose (2003)  Metaphor is words with connotative meaning. Example: • Adam agemanipun is not 'adam is the clocth' but 'adam is the religion' (datum 2/4) • wiji kendheng is not 'kendheng seed' but 'the SS children' (datum 5/3)).
Then, swearing associates with profanity or cursing that usuall found in oral speech. All this linguistic feature is a physical substantive of attitude in text.

Religiosity
In every culture, religiosity plays an important role. Religiosity is an expression of spiritual perspective and refers to an external, formal system of beliefs, values, rules, and rituals (Kaye, & Raghavan, 2002: 232). Understanding religiosity can not be separated from religion as the root term. Religiosity is the implementation of religion in social setting. It refers to individual and social involvement in religion. As Ellwood (1913) stated as follows.
Practically, therefore, religion is belief in the reality of spiritual life. It is essentially an emotional, a valuing, attitude toward the universe; it is the attitude which projects mind, spirit, life into all things. Religion is, therefore, a mental attitude which finds the essential values of human personality and society in the universe as a whole, or, as in the lower religions, in material objects (293-294).
Then, Durkheim (2008: 117) simplify the religion as a unified system of beliefs and practices relative to sacred things. Belief is defined as belief in spiritual beings (God, Scripture, miracles and other religious beliefs). Practice deals with devotional practices, spiritual experiences, and other practices.
Those two aspects in spiritual system can be said as the basic aspect in religiosity.
Religiosity serves values that determine the behavior of a society. Durkheim (2008: 10) proposed that religion has three major functions in society; it provides (1) social cohesion to help maintain social solidarity through shared rituals and beliefs, (2) social control to enforce religious-based morals, and (3) norms to help maintain conformity and control in society, and it offers meaning and purpose to answer any existential questions.
There are many components of religiosity proposed by the experts. Such as Glock & Stark (1966: 20-21) stated that there are five dimensions of religiosity, they are ideological, ritualistic, consequential, intellectual, and experiential. The experiential dimension focuses on the personal belief experience, perhaps a transcendent encounter, while the ritualistic domain involves the worship experience that is involved in community. The ideological dimension is "constituted by expectations that the religious will hold to certain beliefs" (i.e., professed doctrines), and the intellectual dimension "has to do with the expectation that the religious person will be informed and knowledgeable about the basic tenets of his belief and sacred scriptures" (i.e., history, sacraments, morality; p. 20). Further they admitted that these latter two dimensions are closely related, "since knowledge of a belief is a necessary condition for its acceptance". However, they also acknowledge that belief does not necessarily flow from knowledge, nor does all religious knowledge accompany belief (Holdcroft, 2006: 90).
The basic components of religiosity also vary according to several experts. Like Duke, (1998) proposed three general components of religious, those are belief, commitment, and behavior. Belief Rituals is a set of fixed actions and sometimes words performed regularly, especially as part of a ceremony.

RESEARCH METHOD
This is a qualitative research that employs analytical descriptive data. It uses primary and secondary data dealing with religious attitude aspects in SS macapat songs. Sutopo (2006: 56-61) stated that the data sources of qualitative research can be informant, document, activities, locations, things, pictures, and recordings. The primary data of this study were linguistic features (words, phrases, sentences) that reflected religious attitude using appraisal approach. Those were taken from 21 SSMS texts that was selected from 40 songs in which considered had religious values. The primary data sources were supported by other focuses of data such as informantrs, books and other studies.
The etnografis method also used in this study since it involved field research. It was to get the relation between the kinds of study objects, problems, and the context of situation and culture (Spradley, 2006: vi). However, focus of the discussion was exploring the data from SSMS. This study adapted four steps of analysis that Spradley (2006) proposed. Those are the analysis of domain, taxonomic, componential, and thematic.
First step is domain analysis. It determined whether the object were data or not. Here, the writer used the linguistic interpretation and intuition to determine the data based on religiosity dimensions and appraisal theory. They were broken into kinds of attitude: focuses and objects. The next step is taxonomic analysis. In this step the data categorized into the attitude focuses and objects. The results were classified that the percentage of it can be detected. Then, the data were described in componential analysis.
It focused on how kinds of attitudes related with religiosity aspect.
Finally, the last step was thematic analysis or finding the cultural values. The analysis was about to see the concordance of the theories, the characteristic of primary data, the results, the cultural context, and the secondary data of related articles about SS. After all of information from those steps were collected, the result was served and concluded.

RESULT AND DISCUSSION
This section discussed the religiosity aspects distinguished based on three kinds of attitude aspects: appreciation, judgment, and affect. The data used were words, phrases, and sentences with religious content that were taken from SSMS. There were 20 songs used as data source of this study. It comprised of four kinds of songs, that were asmaradana, dhandhanggula, gambuh, and pangkur.

Belief Reflected in Attitude
There were only six data with belief aspects.
Those were reflected in appreciation and judgment.
It means, there is no belief reflected in effect found in the analysis. There were two data of belief that reflected in appreciation attitude. The data with the aspect belief in appreciation and the objects can be seen in the table below.  is the religion' (data 2/4), nunggal sandangngane 'one God' (data 2/9), and tan kendhat memuji 'never stop praying' (data 4/1).
The positive attitudes in this aspect associated with the faith of SS about the power of God. It showed their main set of religion and how they believe to God. As part of man, they declare that they also had a religion. They call their religion adam. They also believe that there is only one God that He had given a rule as their way of live. One of the rule is about how they should keep praying and thankful to God.

Value Reflected in Attitude
The analysis of the attitude with the value of religiosity shows that 3 aspects of attitude are found, those are appreciation, judgment, and affect.
All the attitude aspects in mankind object represented the message about how a man should act and behave when they became part of family, society, and ruler. As part of family they should build a family and transfer all good messages about life to their children. As part of society they should have a good attitude and be useful to the environment and the others. As part of ruler they should serving the people and bear people trust.
The next category of the object of the aspect is the physical object. Those are mother earth and spring water. In the SSMS texts they are marked by the use of lexis nusantarane 'the archipelago' (4/3), pertiwi 'mother earth' (20/3-2), kreseping tuya 'water infiltration' (19/6), bisa a lestari 'may be everlasting' (19/7). They reflected two aspects of nature that human must maintain and respect with. of religiosity as shown in the tables below. Since there so many data found in this category the data would be showed vertically based on the objects of attitude.
The second object is the SS children. It was only found a few of SS children as religious object.
The object just found in one song that was about their informal schooling activities. The object was stated in the values reflected in judgment as follows.  The all aspect of attitude referred to what SS children do in their studying activity. They do all common kids activity in studying such as learning how to read, write, and count. However, they do it not in formal education. They do it in an informal study group with no standardized curriculum.
Here, parents have a moral responsibility to educate their children that they might be useful for their society and the nation. Those, they were thought attitudes and behaviors that can be used for them to gain life succeed and happiness.
Then, there is also an object that refers to a SS marriage couple. They are Sriah and Juri, senior SS family members. They become the central character of a song that comprises the religiosity aspect reflected in judgment. Here were focuses of the object. with the nation' (8/8), bareng mbangun nigari 'together build the nation' (8/9), prasudi negara merdeka 'seeking an independent state' (8/10-2).
As mentioned above, the next object of attitude is an old married couple of SS. They are chosen to be a raw model for building an ideal family. The focuses are connected with good attitude of being useful for the family, the environment, and the nation. Those off course reflect the value of religiosity, especially focused in the aspect attitude aspect of judgment.
The last kind of object in this study is referred to government. It was found in four SSMS that tell about a good and bad government attitudes. The attitudes are in judgment aspect that comprises the value of religiosity can be seen in the table below.  However, through using some positive attitudes SS also tried to build good relationship with the government. They recommend some good attitude that a good government ruler must do. The attitudes deal with the characters that good officer should have as they had to take the responsibility to serve people.
As it is not as much as the other aspect of attitude, the effect that reflect values only appear in eleven data. The aspect that was found in the nine SSMS, along with their focus and object, are shown in the table below. The simplicity in their concept of thinking becomes their advantages (Hendrastomo, 2011: 7). It also became a habit that it is difficult to influence them with other ideas (Suyami, 2007: 29). As the attitudes are considered good in the the community, they will become a habit (Oktafia & Mawardi, 2017).
Then, the result showed that the dominant attitude in SSMS was positive one. There were only a small number of negative attitudes using the aspect of affect that found to appear only several times. Juhri, one of the character adopted in the song. claimed that they always had positive thinking about all the condition and others, whether it was good or bad. The lack of negative attitude indicates that SS paid small attention to or avoided negative behavior. They applied the attitudes that represented their cultural wisdom.
Somehow it believed affected their social and religious life that they followed the doctrine as a human nature to do a good and honest life (Suyami, 2007: 29).
Moreover, from the result can be seen Therefore, a further study with many data sources and analysis approaches should be held.
Moreover, it also needs a study to examine the acceptability of SS religiosity to others and the acceptability of official religiosity in this country to SS for building a good relationship among SS, other community, and goverment.