SYMBOLIC MEANING OF SUMUR GEMULING-TAMAN SARI By. Siti Jenab NIM. 1165030184 English Study Program, Faculty of Adab and Humanities, UIN Sunan Gunung Djati Bandug Abstract Taman Sari is one of the most popular destinations in Indonesia. The beauty behind the architecture becomes one of the reasons why the tourist loves to visit Taman Sari. Every part of Taman Sari’s architecture has the philosophical meaning such as Sumur Gemuling. Therefore, it becomes tourists’ favorite spot at least for taking a picture. It will be better if the tourist know the meaning, the history, and the story behind Sumur Gemuling. So that people will respect and get more knowledge from Taman Sari especially from the philosophical meaning of Sumur Gemuling. This paper aims to share the symbolic meaning of Sumur Gemuling. The theoretical approach used in this research is using Roland Barthes's semiotics which divides the process of interpreting the sign into two levels, namely denotation and connotation. Semiotics study is needed to understand the symbolic meaning of Sumur Gemuling. The research method used in this paper is qualitative. The conclusion from this study will be answered that five stairs of Sumur Gemuling represents the Pillars of Islam. Sumur Gemuling is used as a mosque for praying. Therefore Sumur Gemuling represents something related to Islam. Keywords: Sumur Gemuling, Taman Sari, Meaning, Semiotics. 1 A. INTRODUCTION Yogyakarta is the capital and center of government of the Special Region of Yogyakarta. Having an area of 46 km2, the Special Region of Yogyakarta is located in the southern part of Java Island, and borders the Province of Central Java and the Indian Ocean. The city of Yogyakarta is one of the ancient cities in Indonesia that is still alive, even more developed, both in terms of people's lives and spatial aspects (Adrisijanti, 2003). Yogyakarta is known as a student city because there are many universities that have the best quality in Indonesia. Besides being known as a student city, Yogyakarta is also known as a cultural city. The many ancient relics that are still well preserved are proof that Yogyakarta is indeed worthy of being called a cultural city. This is also the main attraction of Yogyakarta. The cultural viscosity that is still felt today is an attraction for tourists to visit this beautiful city. Borobudur Temple is one of the concrete proofs of the culture in Yogyakarta. Not only has Borobudur temple, Yogyakarta also has a historic Prambanan temple. Another cultural heritage that attracts the tourist is the Taman Sari Palace. Taman Sari Yogyakarta or Taman Sari Keraton Yogyakarta is the palace of the Ngayogyakarta Hadiningrat Palace and was built in the days of Sultan Hamengku Buwono I in 1758-1765 (Hadiyanta, 2012). This park was built to be a place of recreation for the royal family as well as a fortress. The park has 57 buildings consisting of a complex of bathing pools, artificial lakes, artificial islands, suspension bridges, water canals, parks, underground passageways, and several buildings with European, Chinese, Javanese, Hindu, Buddhist and Islamic style of architecture. This park was built by an architect from Portugal. The beauty of the architecture of Taman Sari is one of the attractions of tourists to visit. Having a deep philosophy in every building, this park has managed to attract tourists from the past until now. The authenticity of the park's architecture is maintained and well preserved by its managers so as not to reduce the beauty of both its architecture and history. 2 One part of Taman Sari that has the most profound meaning is Sumur Gemuling. The distinctive building makes the Sumur Gemuling as an iconic place to just take photos. It would be better if the public or visitors knew what the symbolic meaning of the Sumur Gemuling. With good management and development, Taman Sari is currently one of the tourist destinations that must be visited when visiting Yogyakarta. Based on the explanation above, the researcher is interested in examining more deeply the symbolic meaning of the Sumur Gemuling in terms of meaning or semiotics using the theoretical basis of Roland Barthes. Semiotics comes from Greek, namely semeion which means sign (Pradopo, 1998). FORMULATION OF THE PROBLEM 1. What is the history of Taman Sari, and part of Taman Sari Architecture? 2. What is the denotation meaning of Sumur Gemuling based on Roland Barthes’ theory? 3. What is the connotation meaning of Sumur Gemuling based on Roland Barthes’ theory? RESEARCH PURPOSES 1. Fulfilling the assignment of Praktik Profesi Lapangan subject. 2. Knowing the symbolic meaning or connotation meaning of Sumur Gemuling based on Roland Barthes’ theory. BENEFITS OF RESEARCH a. Theoretical benefit 1) This research is expected to expand and enrich references, research, and reading source for the civitas academic of Adab and Humanity faculty, UIN Sunan Gunung Djati Bandung. 2) Providing the answer to the problems being studied. b. Practical Benefit 1) This research is expected to develop the knowledge of symbolic meaning analysis of Sumur Gemuling. 3 2) Becoming a source for the researcher who wants to analyze further about symbol and connotation meaning of a building, especially through the semiotic approaches. GLOSSARY 1. Symbols Symbols are related to meaning. When employed in the communication process, symbols act as necessary contingencies for the elicitation of intended meaning (Stewart, 2011: 4) 2. Semiotic Semiotic is a scientific study of sign. Semiotic learns systems, rules, and conventions that allow them to have meaning (Preminger, dkk., 1974:980). 3. Denotation Denotation is a first-order statement: a statement which concerns the literal (first-order) meaning of the words that make up that statement (Allen, 2004: 50) 4. Connotation Connotation, being itself a system, comprises signifiers, signified, and the process which unites the former to the latter (signification), and it is the inventory of these three elements which one should undertake in the first place for each system. The signifiers of connotation, which we shall call connotators, are made up of signs (signifier and signified united) of the denoted system. Naturally, several denoted signs can be grouped together to form a single connotator (Barthes. 1983: 91) THEORETICAL STUDY Semiotics aims to explore the nature of the sign system that goes out of the rules of grammar and syntax which regulates the meaning of the text that is complicated, hidden, and dependent on meaning. This then raises attention to the connotative meaning and is expressed through the use and combination of signs. Based on the semiotic view, if all social practices can be considered as language phenomena, 4 then all can be seen as signs. One expert in the field of semiotics is Roland Barthes, who emphasizes attention in the sign (sign) which means very wide, can be in the form of non-verbal language (Muthia, 2016). There are two stages of significance according to Barthes. The first stage is denotation. Denotation is a sign that the signer has a high level of convention or agreement, and conversely the level of openness of low meaning or a sign that produces explicit meanings. The second stage is connotation. Conotation is a sign that the signer has an open sign or meaning in another sense is a marker that can produce the meaning of the second layer which is implicit, concealed or connotative meaning (Pilang, 2004). This stage arises when the signs meet the audience's emotions and cultural values. In other words denotation is a sign depicted in an object, while connotation is a way of describing it. A deeper explanation will be explained in the discussion. Roland Barthes is a popular structural expert in the world. Barthes also developed the concept of semiology Ferdinand De Saussure. Barthes’ concept that will be applied in this paper is the concept of denotation and connotation. Susanto (2016) in his journal argued that: “Denotasi merupakan makna yang objektif dan tetap; sedangkan konotasi sebagai makna yang subjektif dan bervariasi. Meskipun berbeda, kedua makna tersebut ditentukan oleh konteks. Makna denotatif berkaitan dengan sosok acuan, misalnya kata merah bermakna “warna seperti warna darah‟ (secara lebih objektif, makna dapat digambarkan menurut tata sinar). Konteks dalam hal ini untuk memecahkan masalah polisemi; sedangkan pada makna konotatif, konteks mendukung munculnya makna yang subjektif. Konotasi membuka kemungkinan interpretasi yang luas. Further, Susanto (2016) described that the relation between denotation and connotation as in the table below: 5 Tanda 1 = Denotasi Tanda 2 = Konotasi Ekspresi1 Merah Konteks 1 Warna Ekspresi2 Konteks 2 Merah Tangguh, Berani, Gembira, komunis The conclusion from the table above is that the relation between denotation and connotation is in the context. Context is adapted to the culture and language that apply in certain regions. In the sense that the meaning or context to be conveyed cannot be equated with one another considering the prevailing culture also varies in each region. The difference between connotations and denotations is also in the process of meaning. If the denotation is interpreted according to what is seen and captured by the senses, to interpret the connotation one must examine it further by looking at the signs, colors, and language used and then adjusting to the prevailing culture so that a meaning is created. The research method used in this study is a qualitative method, which is a method that tends to examine the condition of the object of research naturally, in the sense that researchers do not try to manipulate the object of research but try to understand the meaning contained in the object of research in more depth (Sugiyono, 2012: 13). As for the data collection techniques carried out by the researcher in this study are as below: a. Interview Interviews are a way of gathering information carried out by verbal question and answer, unilaterally face to face, and with the direction and objectives that have been set (Anas, 1996: 82). The interview in this study was conducted with a resource person named Mr Agus, he was the tour guide on duty at Taman Sari. b. Observation 6 In research, observations can be done with tests, questionnaires, image recordings and sound recordings. The data taken as the main reference for this study is divided into two: a. Primary data The main data is taken from the results of observations and interviews with resource persons. b. Secondary Data There are supporting data taken from books, journals, articles that are relevant to this research. From the data that has been collected through interviews, observations, and reading from other reference sources, the researcher conducted the analysis by processing the data using relevant theories to obtain the appropriate results. The theory used in this study is the semiotic theory of Roland Barthes. B. DISCUSSION 1. History and part of Taman Sari Architecture According P.J Veth in Ratnasari, Dewi Sinta (2008: 64), a brief history of Taman Sari’s construction is told in the quote below: “De overlevering zegt dat het ontwerpwn werd door eenm spaansch of portugeesch ingenieur die als schipbreukeling op het zuiderstrand was geworpen, maar het echt Javaansch karakter van het gebouw schijnt daarmede in strijd“ The quote above is telling about Taman Sari architecture that designed by the Spain and Portuguese’s architect who suffered a disaster and stranded on the south coast. Taman Sari built when the Sri Sultan Hamengkubuwono II lead. Further, P.J. Vet told that the history of Taman Sari was during the reign of Hadiningrat Yogyakarta Sultanate under the leadership of Sri Sultan Hamengkubuwono II, there were "tiban" people in the Mancingan area on the South Coast of 7 Yogyakarta. The tiban were foreigners who suddenly came to know their origins found on the South Coast of Yogyakarta. People around the coast cannot understand the language used by the person, they think that person is a genie and some think the inhabitants of the forest. Because the local community did not know what to do, they decided to bring the person to Sri Sultan Hamengkubuwono II. The Tiban then lived in the Kraton to serve Sri Sultan Hamengkubuwono II as the ruling King at that time. After a long time serving the tiban people could speak Javanese, then the person explained that he was from Portugal who had a job as a builder or was called an Architect. After knowing this, the Sultan finally gave the order to build the Keraton Palace. The Sultan was very satisfied with the results of the building of the person given the position of "Demang" named Demang Portegis and many people were more familiar with the name Demang Tegis. Then the Sultan gave another order to Tegang to make a Taman Sari residential building. So that the building of the Taman Sari Pasanggrahan shows Portegist architecture. The function of each part of Taman Sari architecture will be explained as listed below: (Agus, interview 2th October 2018): a. Gapura Panggung Gapura Panggung is the main gate for traveler to get in to the Taman Sari. The gate was a way to get out from the Taman Sari. b. Gedong Sekawan Consist of four same buildings that stand around the road to get in to Umbul (a rest area for the king and the family). c. Umbul Binangun Umbul binangun is ponds for king’s concubines. Taman Umbul Binangun is divided into 3: Umbul Muncar, Umbul Binangun, and Blumbang Kuras. d. Gedong Madaran Gedong Madaran is a place for preparing Sri Sultan’s meal. e. Gedong Garjitowati 8 f. g. h. i. j. Located in the east of Gedong Madaran, Gedong Garjitowati has six ponds for the female royal employee. Gapuro Agung Gapuro Agung was the main gate to get in to the Taman Sari, but it has switched function become the exit gate. Pulo Cemeti Pulo cemeti divided of 5 small houses that have a basement. The design of the building is similar to a tower. Pulo Cemeti is built in the middle of an artificial lake. Sumur Gemuling To get in to the Sumur Gemuling, the tourist has to walk through the hallway. It is located in the basement. Sumur Gemuling is a big well surrounding by the multilevel; circular hallway (temu gelang). There are 5 stairs in Sumur Gumuling, 4 stairs towards to the center of the well, and the other one to the upper circular hallway. There are more than 2 windows at the circular hallway. Hallway to the west is a place for leading the prayer. Pulo Kenanga Pulo Kenanga was a place for welcoming the great guess. Pulo Kenanga has more than ten various rooms with various needs. Urung-Urung Sumur Gumantung Urung-Urung Sumur Gumantung is an underground hallway under the building of Pulo Cemeti. The building is also a road to the parking lot or a rod to the Gapura Panggung. 2. The denotation meaning of the Sumur Gemuling based on the theory of Roland Barthes Based on Barthes's theory, denotation is a sign that the signer has a high level of convention or agreement, and vice versa the level of low meaning openness or signs that produce explicit meanings (Pilang, 2004). Sumur Gemuling when viewed from the denotation meaning is a building that has a hallway, the hallway used as a road to the well. Consist of 5 stairs. The function of Sumur Gemuling is for a place of worship. 9 3. Symbolic meaning or connotation of Sumur Gumuling based on Roland Barthes’ theory Based on Barthes' theory, connotation is a sign that the signer has an open sign or meaning in another sense is a marker that can produce a second tier meaning that is implicit, concealed or connotative meaning (Pilang, 2004). Based on Roland Barthes’ theory, the connotation meaning of Sumur Gemuling symbolizes the 5 Pillars of Islam. Mr. Agus as the interviewees said that the stairs in Sumur Gemuling represents the 5 Pillars of Islam. They are: 1. Say two sentences confession 2. Establish praying 3. Give charity 4. Pasting in the month of Ramadhan 5. A pilgrimage for those who are able Further, Mr. Agus explained why this well was called Gemuling. This is because the architecture of the Sumur Gemuling resembles a theater that is circular. In Javanese, Gemuling means spinning in a circle. This building was once an underground mosque. Sumur Gemuling has one entrance symbolizing humans created from the ground and going back to the ground. The roof of the Sumur Gemuling is round. That is the reason why the Sumur Gemuling does not require sound recorder. Because the round roof creates good acoustic space so that the sound of the priest can still be heard well. Sumur Gemuling is divided into two floors. The lower floors are used for female worshipers and the upper floors are used for male worshipers. Four stairs leading to a small courtyard are symbols of 1-4 pillars of Islam. While one ladder that leads to the second floor is a symbol of the fifth pillar of Islam. C. CONCLUSION The Sumur Gemuling was designed by the architect from Portuguese at the behest of Sri Sultan Hamengkubuwono II. The iconic building is not as long as it is made but has a very deep meaning in every part of it. Besides being unique and interesting, the Sumur Gemuling building has deep meaning. Not only has denotation meaning but also connotation 10 meaning. This is the main attraction of the Sumur Gemuling. Based on Roland Barthes’ theory, the connotation meaning of Sumur Gemuling symbolizes the 5 Pillars of Islam. Four stairs leading to a small courtyard are symbols of 1-4 pillars of Islam. While one ladder that leads to the second floor is a symbol of the fifth pillar of Islam 11 REFFERENCES Adrisijati, Inajati. 2003. Mosaik Pusaka Budaya Yogyakarta. 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