CONTEXTUALIZATION OF SULUK CANDRA’S CHARACTER VALUES

Indonesia's education is heavily promoting education on characters. Exploring the values of character as legacy of the previous generations can be done through scriptures. Of any genres of Javanese scriptures very rich in character values is the wulang script. One of the wulang scripts found in Surakarta is Suluk Candra written by Prince Wijil Kadilangu and stored in Museum Rekso Pustaka Mangkunegaran Library . This article tries to explore the character values in it and to contextualize it with today’s education. The method used in this study is principle working of philology and interpretation of texts.. The working principle of philology aims to produce a text edition, while interpretation aims to analyze the content of the text. The results of this study are as follows. Suluk Candra is a script containing Islamic values. At least this Suluk teaches four ethics that can be contextualized with the world of education in the current 4.0 era. The ethical findings are ethics to the king/ leader/ state, ethics to teachers, ethics to fellow human beings, and ethics to oneself. In addition to values of ethics, values of character education are also found in Suluk Candra. Those character values are relevant to the present days, including love of science, logical thinking, critical, creative, innovative, religious, honest, and nationalist.


Introduction
Nusantara is rich of languages and scripts 1 , one of which is represented in ancient manuscripts and is believed to contain a lot of valuable educational values, but the study of the contents of the manuscript and its contextualization of today's education has not been done much. (Fakhriati 2012;Iswanto 2015;Pertiwi 2018;Susantio 2018) This is indicated by the fact that most manuscripts, both ancient manuscripts and papyrus are no longer well maintained, even most of them have been lost and their contents cannot be understood anymore so that they require conservation and preservation as a rescue step. (Primadesi 2010;Wirayanti 2011) In addition, attention to the handling, maintenance, and preservation of ancient manuscripts from the government, libraries, or the community of the owner of the manuscript is considered to be lacking. (Sukaesih et al. 2016;Wulandari 2019;Zulfitri 2014) On the other hand, the education in the 4.0 era is vigorously promoting the basis of character/moral values which are the values of past legacies 2 . Education character is in line with the goal of national education i.e to make students as human beings who believe in and fear God Almighty, have noble, healthy, knowledgeable, capable, creative, independent, and become democratic and responsible citizens 3 . Muhadjir Effendy -Minister of Education 2016-2019 -has emphasized that in the ongoing curriculum, knowledge transfer from text books is only 30%, while 60% -70% is character education 4 .
Character education has a larger portion than cognitive education in the national curriculum. It is necessary to explore character values through the various learning resources available.
In addition to formal education in schools, character values can be extracted from cultural heritage in Indonesia, including through the existence of ancient manuscripts. As a cultural heritage of the past, ancient manuscripts contain very diverse values, ranging from social, political, religious, educational, cultural, economic, linguistic and literary issues. (Cahyaningrum 2012;Pertiwi 2018;Susantio 2018) In the aspect of education, the character values contained in the ancient manuscripts can make a positive contribution to the character education program rolled out by the government. Therefore, research studies need to be carried out to explore the character values contained in ancient manuscripts, as well as efforts to preserve ancient manuscripts as cultural heritage.
The character values from the manuscript, which in this case is limited to Javanese manuscripts in the Surakarta Kartasura Residency, can be searched for through catalogs compiled both by Western manuscripts such as Nancy F (Florida 1993(Florida , 2000 and by the depository agency 5 . The compiled catalog, no matter how good it is, is still a preliminary study as an introduction to the manuscript, not reviewing the contents. The ideal education is continuous education, which has a plot and linkages between the past and the present. Based on these assumptions, this study argues the following. First, there are always educational values that can be taken and functioned from past work. Second, the past value can be recognized for its benefits through the process of interpretation. Third, the values from the past will be successfully utilized if contextualization is carried out with the present situation.

A. Continuous Educational Values
This article is not a character-based study; however, to understand and recognize an ancient manuscript will be more comprehensive if we know the characters of those who form the manuscript. Harahap has mentioned at least three indicators to see someone's figure; integrity (scientific, leadership, or peculiarity owned); monumental works; and contributions (services or effects to the community), (Harahap 2006) To get to know the writer Suluk Candra studied, this Harahap concept can be utilized. This study mentions the identity and origin of the author, as well as the social context that shaped it when the text was written.
Thus, getting to know the character is also an important part of the scripture study. A text does not stand alone. It shaped by the time, place, history, and culture around it.
Studying and interpreting a text, as stated by Robson, will be comprehensive if it is not only processing the text, but also is supported by an assessment of the source of the text, the author's background, and the surrounding culture underlying the writing of the text. Text studies will be of high benefit if they are then able to be contextualized. (Robson 1994) INTERNATIONAL JOURNAL OF RELIGIOUS LITERATURE AND HERITAGE 7

B. Ethics and Character
One genre of scripts that contain character and moral values is the genre of piwulang. This genre is also known as the didactic literary term that provides the teaching of the noble values of the archipelago native nation combined with the teachings of early Islam. (Maknun 2017) The simple definition of the word moral is one's knowledge of something good or bad. (Hamid 2017) Moral education is the basis of the essential elements of an educational character. (Koesoema 2007: 195) Character education is a process of civilizing and transforming human values and Indonesian cultural values in the dynamics of community, nation and state life. (Sukiyat 2020: 20) Internalization of character values in the realm of education certainly aims to produce young people of good character. (Sukiyat 2020: 20) states that good character is related to knowing good, loving good, and doing good things.
In Indonesia, character education is not a new phenomenon in the world of education. The declaration of character education was carried out by Susilo Bambang Yudhoyono on the commemoration of National Education Day May 2, 2010. Until now, character education is still being developed and is the focus of education at all levels of education.

C. Interpretation and Contextualization of Value
Interpretation is another term for "tafsir", the Greek derivation which turns "hermeneutic". This concept is then also used in a review of the text as a method to explain and find out messages from writings that are still unclear and cause confusion to readers. One of the concepts of hermeneutics / interpretation referred to in this study is the perspective of Paul Ricoeur who seeks to uncover the objective meaning of text that has a distance of space and time with the reader. In the next stage, in understanding the text does not always try to explore the writer's intention as a reference. (Hardiman 2015;Wachid-B.S. 2006) Robson indeed states that the text of the manuscript does not emerge from a vacuum, but rather there is a condition and situation surrounding and influencing its birth, (Robson 1994) so to comprehend the text comprehensively it is necessary to trace the conditions outside the text. However, after the text can be understood in this way, it does not mean the task of the reviewer ends, because ideally the results of understanding obtained from the text can be applied or contextualized as much as possible to the present situation. Contextualization efforts in Ricouer's perspective try to break away from the author's limited horizons to be open to read and to interpret differently by subsequent readers. (Wachid-B.S. 2006) In the context of this study, after the text of the

Method
This study is a part of the results of research work in which data collection was conducted in April-July by taking a locus in Perpustakaan Museum Reksa Pustaka Mangkunegaran Surakarta.
This library was chosen because it is one of the collectors of ancient texts in the residency of Surakarta. The intended text was the piwulang genre as made in the catalog classification (Florida 1993) assumed to contain many values of character education, and the selected text was Suluk Candra's manuscript written by Prince Wijil Kadilangu.
To explore the values of character education, this study used the principal working of philology, translation, and interpretation (hermeneutics). To study and contextualize the value of this manuscript, it starts with a philological method approach leading the reviewer to respond to the manuscript. (Ikram 2019;Luthfi 2016;Robson 1994) The philological step referred to here does not depart from zero. In general, the collection of manuscripts in the Reksa Pustaka library has been identified. In addition, the text of study material which was originally using Javanese languages and scripts has also gone through the process of transferring Latin script (transcription) by the manager of Reksa Pustaka Library.
The researcher departed with limited literacy and classical Javanese literacy skills, therefore the researcher focused more on the attitude of the results of the text that had been translated. The next process is translating/ translating from Javanese to Indonesian which is also assisted by translators available at Reksa Pustaka Library. These translators were chosen with the main consideration that they were more competent and more familiar with the manuscripts collected than the researchers themselves. During the process of translating this. Javanese text as much as possible it is lexically and pragmatically, namely translations concerned with the communicative side of the reader and cultural context. (Anis et al. 2016) The text of the Suluk Candra manuscript studied in the form of poetry was assumed to imply the meaning to be conveyed. Therefore, as stated by Ricoeur, further interpretation was needed to reveal the symbolic meaning in it. (Hardiman 2015) This qualitative study is based on the study of the Suluk Candra manuscript as its primary data. Codicology and philological processes in the manuscript and texts have been reviewed previously by library staffs, therefore this study is more sufficient for a foothold on the results of text transfer and literacy. Nevertheless, a history of the previous study's philological processes and their results are presented concisely for the sake of the integrity of this study. Next, the text review stage is completed with an interview process for the managers and script experts in Surakarta. The observation took placein the library, supporting documents were studied, transcription from Javanese script (Hanacaraka) to Latin and transliteration of texts from Javanese to Indonesian were carried on, and completed with crosschecking of data in the forum focus group discussion with script practitioners and library staffs.  (Darweni 1994) which was then translated and became the object of study. The finished text of the translation was filtered into parts that stated and contains educational or character values.

History
This manuscript was written in the transitional period of the Kartasura Palace to the Surakarta Palace, which the contents of the manuscript were inspired by King Pakubuwono II's assignments or orders to Prince Wijil as the scriptwriter, that the duties of the courtiers was to be a servant and to carry out his royal command. Based on the Nancy F's Catalog, the places where the manuscript was written were Kartasura and Surakarta.
This means that the manuscript was written in the process of moving the Palace of Kartasura to Surakarta. The text was born in the palace, laden with relations between the King at that time (Pakubuwono II) and the courtiers who were assigned to find the right location for the transfer of the Kartasura Palace, which eventually found the Sala Village. (Florida 1993(Florida , 2000Kadilangu 1870;Margapranata and Etall 1986;Sayid n.d.) According to some of these sources, Prince Wijil Kadilangu who was referred to as the author of Candra's suluk was Prince Wijil I. Although he was still a descendant of Sunan

B. Philological History of Suluk Candra
The mention of Suluk Candra in the treasury of manuscripts in Surakarta refers to two kinds of manuscript texts.
The first text by Arya Jayadiningrat I as stored in the Radya Catalog 1 (Florida, 1993: 262) Catalog 2 (Florida, 2000: 207) The results of the philological identification of this manuscript stored in Rekso Pustaka Pustaka Museum assisted by librarians can be seen in table 2 below. The results of the Suluk Candra text identification can be briefly seen in the following table 3.     To the real prostrate teacher / do not be upset and do not feel sorry / and do not choose his love / meditate on past events / there is a desire to be envious (do not accept) right now / do not envy the preceding law / law of the Holy Quran / start our prophetic days / who does not receive the Shari'a of the Prophet / yes I am weak of perfection // (Dandanggula, verse 5 page 1).

Suluk Candra script in Rekso Pustaka
The teaching of the Shari'a (not accepting) the Shari'ah has been taught by the Messenger and the Messenger of Allah. The person who envies / does not accept the law of the Prophet will not be perfect. until the hereafter / finally it will be difficult to get salvation / if you do the four bad things / that are ungodly to yourself / will be heartbroken / be smart, be faithful to make nobleness / please the entire creation / that is what should be expected // (Dandanggula, verse 27 page 5).
doing bad things to others will prevent the perfection of life in this world and the hereafter.

E. Contextualization of Educational Value in Suluk Candra
The writing context of the Suluk Candra text was during the Islamic kingdom in Java (Surakarta). The written ethical content will certainly be easily sorted out with the concepts of  Commit disobedience to the king / will make you sinful in three things / the first sin to your father and mother / the second sin is / sin to Kangjeng the Prophet who is the world leader / the third to sin to God / therefore it will be in vain / even though in the world or in the end world later / will encounter misery // (Dandanggula, verse 21 page 4).
Those who are disobedient to the king / queen / leader / country, then basically have sinned with parents, sins against the Prophet as world leader, and sins against God.

Discussion
The manuscript of Serat Suluk Candra Fiber was written by the public. It is hope that readers or students will no longer be confronted with raw texts that require reading from Javanese script, translation, and so on, but can already enjoy the version as in reading books or visual forms.

Endnotes:
in the Nancy F 2 Catalog is written in code 244 Na, while in Rekso Pustaka it is coded A. 185.