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Nomor : 434/404-Bud/Disbudpar/2017 Banjarmasin, 27 Oktober 2017 Lampiran : 2 lembar Hal : Permohonan Narasumber
Kepada Yth. Ibu Dr. Rusma Noortyani FKIP ULM
Banjarmasin
Dengan hormat,
Dinas Kebudayaan dan Pariwisata Kota Banjarmasin akan menyelenggarakan kegiatan
Seminar Internasional Sastra Indonesia. Kegiatan ini merupakan salah satu program Dinas
Kebudayaan dan Pariwisata Tahun 2017 sebagai apresiasi pemerintah Kota Banjarmasin terhadap
pemeliharaan kebudayaan daerah dan nasional, terutama bidang sastra Indonesia. Kegiatan ini
diharapkan menjadi tempat saling mencerdaskan dan silaturahmi para penggiat sastra dan budaya
Indonesia.
Seminar Internasional Sastra Indonesia ini mengangkat tema “Sastra dan Kota Sungai
Terindah” dengan menghadirkan 14 orang narasumber dari 6 negara, yaitu Indonesia, Malaysia,
Portugal, Jepang, Brazil, dan Vietnam. Peserta seminar dari berbagai kalangan, yaitu dosen, guru,
mahasiswa, sastrawan, dan umum, dari semua profesi, yang mempunyai minat dan perhatian
besar terhadap sastra Indonesia.
Sehubungan dengan itu, kami memohon kepada Bapak / Ibu untuk menjadi narasumber
(ketentuan dan jadwal terlampir).
Adapun seminar akan diselenggarakan pada
hari, tanggal : Rabu s.d. Sabtu, 6 s.d. 9 Desember 2017
tempat : Hotel Aria Barito
Jl. Haryono MT No.16, Kertak Baru Ilir, Banjarmasin, Kalimantan
Selatan
Demikian surat ini kami sampaikan. Atas perhatian dan kesediaan Bapak/Ibu, kami
mengucapkan terimakasih.
Kepala Dinas,
Drs. M. Ikhsan Alhak, M.Si.
Pembina Utama Muda NIP. 19660916 198602 1 002
Narahubung : - Zul : 085250254546
Ketentuan Penulisan Makalah Narasumber
Seminar Internasional Sastra Indonesia Banjarmasin , 6 s.d. 9 Desember 2017
Tema Seminar : Sastra dan Kota Sungai Terindah
1. Materi makalah boleh membicarakan sastra dari sudut pandang, latar, dan sumber bahan
dari mana saja, asalkan tetap merujuk kepada tema seminar.
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dan alamat email.
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New Roman ukuran 12 pt, dengan jarak antar baris 1,5 spasi.
8. Pemakalah dianjurkan juga menyiapkan slide, power point, atau video untuk menunjang
pembentangan makalah.
9. Pemakalah harus melaporkan judul makalahnya terlebih dahulu melalui WA nomor
+06285250254546 selambatnya tanggal 20 November 2017
10. Makalah yang sudah selesai dikirimkan melalui email ke sisidisbudpar@gmail, selambatnya
25 November 2017.
JADWAL KEGIATAN
SEMINAR INTERNASIONAL SASTRA INDONESIA BANJARMASIN, 6 S.D. 9 DESEMBER 2017
No. Hari, Tanggal, Waktu Kegiatan Keterangan
Rabu, 6 Desember 2017 Pukul 12.00 – 19.00 Registrasi Peserta Pukul 19.00 – 20.00 Jamuan makan malam Pukul 20.00 - selesai Pembukaan
Open Ceremony display Menyanyikan Indonesia Raya Pembacaan doa Tari Tradisional Sambutan Walikota
Banjarmasin Pembacaan Puisi
Pembukaan oleh Dirjen Kebudayaan *
Penampilan Seni
Sanggar Nuansa Micky Hidayat Ni Luh Putu Putri
Suastini Madihin Musikalisasi Puisi
Kamis, 7 Desember 2017
Pukul 08.00 – 10.00 Seminar Hari I Keynote Speaker Prof. Dr. Abdul Hadi W.M.
Pukul 10.00 – 10.15 Istirahat
Pukul 10.15 – 12.15 Sesi I Maman S. Mahayana, S.S., M.
Hum Dr. Rusma Noortyani
Pukul 12.15 – 13.00 Istirahat – Salat Zuhur
Pukul 13.00 – 15.00 Sesi II Dr. Ahmad Khamal Abdullah Dr. Sainul Hermawan
Pukul 15.00 – 15.30 Istirahat – Salat Ashar
Pukul 15.30 – 18.00 Sesi III Prof. Dr. Mujiburrahman, M.A. Prof. Hugo Lorenzetti Neto Teted Sri W.D.
Pukul 18.00 – 20.00 Istirahat – Salat Mahgrib Pukul 20.00 – 23.00 Peluncuran Bersama Buku Sastra
dan Budaya Malam Baca Puisi dan Cerpen
Nguyen Phan Que
Mai Hanna Fransisca dan penyair lainnya
Jumat, 8 Desember 2017 Pukul 05.30 – 11.30 Wisata ke Pasar Terapung dan
Susur Sungai
Pukul 11.30 – 13.30 Istirahat – Salat Jumat
Pukul 13.30 – 15.30 Sesi IV Prof. Yamashita Kiyomi, Ph.D. Dr. Danny Susanto
Pukul 15.30 – 16.00 Istirahat – Salat Ashar
Pukul 16.00 – 18.00 Sesi V Magda Barbeita, Ph.D. Bastian Zulyeno, M.A., Ph.D
Pukul 18.00 – 20.00 Istirahat – Salat Magrib Pukul 20.00 – 23.00 Penutupan
Closing Ceremony display Orasi Budaya Penampilan Seni Sambutan Penutupan Penyerahan Sertifikat
Sabtu, 9 Desember 2017 Peserta Pulang
1
ENVIRONMENTAL WISDOM IN A COLLECTION OF SERIBU SUNGAI POEMS
(A STUDY OF LITERARY ECOCRITICISM)
Dr. Rusma Noortyani, M. Pd. Indonesian Literature and Language Department
Teacher Training and Education Faculty Universitas Lambung Mangkurat
Abstract: Environmental wisdom through literature will capture nature and the human subjective
world that is concerned with keeping, maintaining and preserving the natural environment. The perspective of environmental wisdom will see the relationship between the environment and literary works in the form of poetry. The poetry written by South Kalimantan poets have an awareness of the importance of the environment in human life. The poets echo and remind the importance of brotherhood with the surroundings and emphasize the need of harmonious relationships with nature for human. The friendship with nature and caring of 18 South Kalimantan poets revealed the wisdom of the environment. The study of literary ecocriticism in the collection of Seribu Sungai poems reveals about 1) the attitude of respect for nature, 2) the attitude of responsibility towards nature, 3) the attitude of solidarity towards nature, 4) the attitude of affection and caring for nature, and 5) the attitude of not disturbing the nature. All these attitudes are reflected in the awareness of the community in preserving nature that can ultimately delay the destruction of nature.
Keywords: environmental wisdom, seribu sungai poems, literary ecocriticism A. Introduction
Literary works can be revealed through an author's response to the situation in the
community around the author. The emergence of literary works is a reflection of life in a
society observed by the author, spiced with the author's responses and imagination of life.
Literature is a social platform that uses the medium of language. Literary works are more
inclined to photograph nature and the human subjective world associated with preserving, the
natural environment as the area of human livelihood. This is reinforced by Hardjana's (1981:
10) statement that literature is the raw expression of what people have witnessed in life, what
people have experienced about life, what people have contemplated about the most intriguing
aspects of life through the form of language.
Literature is formed through elements that will never be separated from other fields
because the literary works have elements of author, real world, world of fiction, and reader. It
is similar to the viewpoint of environmental studies trying to see the relationship between the
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environment and literary works (Glotfelty, 1996: xviii). The term ecocriticism comes from
English which is formed from ecology and criticsm. Ecological studies focus on patterns of
plant-to-animal, animal-and-human relationships to each other in their environment (Egan,
2006). In addition, the term ecocriticism is first proposed by environmental expert from
England, Arthur George Tanstey, in 1935 (Purwanto, 2009). Egan (2006) explains that
ecocriticism stems from the ecopolitics of the earth's saving movements politically starting in
the 60s. The word criticism is defined as a response, opinion, or criticism. Glotfelty (1996:
xvii) describes that approaching the nineties of literary and environmental studies, a number
of studies began to discuss the literature and the environment. 1991 was the birth year of the
term Ecocriticism Fromm (1996) in referring to a literary study related to the environment.
Afterwards many experts try to explain the concept of back to nature to the literary works
using an earth-centered approach. Simply put, ecocriticism can be interpreted as criticism of
the environment.
Glotfelty (1996: xviii) states that ecocriticism is a study of the relationship between
literature and the physical environment (1996) as shown in the following quotation.
“What then is ecocriticism? Simply put, ecocriticism is the study of the relationship between literature and the physical environment. Just as feminist criticism examines language and literature from a gender-conscious perspective, and Marxist criticism brings an awareness of modes of production and economic class to its reading of texts, ecocriticism takes an earth-centered approach to literary studies.” The Glotfelty’s statement shows that ecocriticism is the same as other
interdisciplinary literary criticisms. Each interdisciplinary study has its own focus.
Ecocriticism emphasizes the focus of study on the earth (nature-environment) as the center of
approach in literary studies. Literary ecocritics is closely related to ecological science.
Ecosystems that exist in nature become a symbol for literature. In this paper the authors
examine the literary ecocritism from a selection of Seribu Sungai poems. The 57 pieces of
poetry gathered awareness of the importance of friendship with the environment. Public
awareness in preserving nature can ultimately delay the destruction of nature. Poetry written
by South Kalimantan poets have an awareness of how important the environment in human
life is. The poets echo and remind the importance of brotherhood with the world around and
emphasize the need to have a harmonious relationship with nature for humans. Friendship
with nature and care of environment are expressed by 18 South Kalimantan poets. The poets
have put nature and the environment as a source of inspiration to produce literary works
about nature that will never run out.
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Garrad (2004) reveals that ecocriticism generally associates explicit cultural analysis
into 'green' moral values and political agendas. In this case, ecocriticism is closely related to
the development of environment-oriented philosophy and political theory. This concept of the
great universe and the small universe can be a concrete explanation of how ecocriticism
views human and natural relationships. A different perspective in seeing the center of life will
have a different impact on humans and the universe. This can be a study of ecocriticism. The
integration of ecocriticism in the collection of Seribu River poems can describe the literary
ecocriticism.
B. Literary Ecocriticism
Literary ecocriticism is used in this study to dissect, analyze or describe data
collection of poetry about nature and environment that reflects the knowledge of the people
of South Kalimantan. Poetry reflects people's knowledge of nature and environment systems.
Poetry is a medium of reflection on society's understanding of the natural system, so poetry is
based on environmental ethics. Such poetry can be regarded as a poem about the wisdom of
the environment and nature.
Ecocritical theory as one of the flow of literary works is multidisciplinary. On the one
hand, ecocritics use literary theory and on the other hand, ecocritics use ecological theory.
Ecocriticism has a vast object of study in literary works, and it can be studied through its
interdependence between nature, culture, and environmental preservation. Literature is a
means to record all events and experiences that are empirical and natural. Literary ecocritical
research has been done by Noortyani (2016). The results of the study indicate that people are
prohibited to bring rattan by pulling it through the village road if the rattan bark and thorn are
not discarded (Team of Dayak Maanyan Customary Law, 2002: 5).
Literary ecocriticism can present the author's expression of the environment.
Environment becomes one of the sources, materials, and also the issues discussed in the
literary work. Attitudes towards the environment can be presented in literary works through
various forms with primary purpose to realize environmental wisdom. The wisdom of the
environment embodies the moral principles of respect for nature, the attitude of responsibility
towards nature, the attitude of solidarity towards nature, the attitude of compassion and care
for nature, and the attitude of not disturbing the natural life (Naess, 1993; Singer, 1993;
Keraf, 2010 ).
In this paper, the focus of the study lies in the disclosure of the five attitudes of
environmental wisdom through poem. The poems used as the object of the study are Seribu
Sungai Poems: Poems of the South Kalimantan River with Sainul Hermawan as the editor.
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The collection of the poems is chosen to be the object of study because it has sufficient data
in the application of ecocritical studies to reveal 1) respect for the nature, 2) the attitude of
responsibility towards nature, 3) the attitude of solidarity with nature, 4) the attitude of
affection and caring for nature ?, and 5) the attitude of not disturbing the nature.
C. Literary Ecocriticism in the collection of Seribu Sungai Poems
1. The Attitude of Respect for the Nature
Respect for nature considers that humans have a moral duty to respect nature. The
attitude is based on human consciousness as part of nature and because nature has value in
itself (Keraf, 2010: 167). The quotations of the poems used in this study related to the attitude
of respect for nature manifest in five attitudes (Armstrong and Botzler, 1993; Keraf, 2010:
167: 168).
(1) The ability to appreciate nature
Sungai Masa Lalu
sungai masa lalu, di tubuhnya melintang jembatan bambu sungai belakang rumahku, lubuk dalam misteri bisu sungai kota kecil, lanting permandian pohon lua di tepian
By Ahmad Fahrawi from Pendulang, Hutan Pinus, and Hujan (2011: 5)
(2) The awareness that nature has value in itself
Kali Martapura
Di sini tempat perenangan segala yang bertaruh pada hidup Seolah-olah tidak pupus liuk-liuk yang bermanusia Dan ada juga orang-orang letih di sini
By Hijaz Yamani from Malam Hujan (2012: 21)
(3) The awareness that nature has the right to be respected
Sungai Embun akhirnya kusebut sungai embun -firdausku dari lepas tangkap menyusuri beribu sungai taman cinta yang selalu wangikan langkah para zahid menuju puncak damai pengembaraan sebelum malam kembali melingkup rahasianya
By Jamal T. Suryanata from Debur Ombak Guruh Gelombang (2009: 2)
(4) The awareness that nature has integrity
Sungai adalah Kenangan dan mimpi yang Terang sungai adalah jalan di atasnya perahu kita dilarutkan entah ke pencarian yang mana entah ke pencarian untuk apa
5
By Hajriansyah from: 79 Puisi Hajri (2010: 9) and Sungai Kenangan (2012: 66)
(5) Appreciation for nature to exist, live, grow, and develop naturally according to its
purpose of creation
Seribu Sungai Lewat seribu sungai aku kian hanyut ke muara walau terguncang-guncang aku oleh zikir angin yang menghempas cuaca Lewat seribu sungai ternyata aku belum juga sampai ke sumber airMu yang tak henti-henti mengisi hausku
By Maman S. Tawie from Perkawinan Batu (2005: 122)
In the perspective of environmental ethics, respect for nature as an ecological element
is based on the public's awareness of the intrinsic value of nature, that nature has value in
itself so that it has the right to be respected. Nature has the right to be respected, not only
because human life depends on nature, but mainly also because of the ontological reality that
man is an integral part of nature, so that man is a member of the ecological community. The
integration between humans and nature in the ecological community is a reality that shows
the existence of linkage, attachment, insensitivity, and the integrity of the relationship. In the
Eastern view, for example, reality is not divided into separate and unrelated fields, but reality
is seen as a whole. In essence, the Eastern view sees social interactions as well as attitudes
towards nature, as well as attitudes toward nature having social relevance (Suseno 1993: 82).
Furthermore, within the framework of the cosmocentric-spiritual Eastern outlook, man and
nature are unity in harmony (Saryono, 2008: 196).
2. Moral Responsibility to Nature
This moral principle requires humans to take real initiatives, efforts, policies, and
actions together to preserve the universe with all its contents. The principle of respect for
nature is associated with a moral responsibility to nature because ontologically human beings
are integral part of nature. This responsibility is not only individual but collective. This
means that sustainability and destruction of nature are shared responsibility of all mankinds.
This collective responsibility is manifested in the form of reminding, forbidding, and
punishing anyone who deliberately or nundermines and endangers the existence of nature.
Moral responsibility is not only anthropocentric, egoistic, but also cosmic. A responsibility
for the cosmic call to preserve nature itself, to maintain the balance and integrity of the
ecosystem. Responsibility that causes people to feel guilty when a natural disaster occurs
because the balance of the ecosystem is disturbed. So, humans then perform cosmic actions
6
to express their guilt and cosmically want to rebalance the cosmic chaos (Keraf, 2010: 169-
171).
The responsibility for the existence of water and land is not only individual but
collective. This moral principle requires humans to take real initiatives, efforts, policies, and
actions together to maintain the balance of nature. This implies that the preservation of water
and land is a shared responsibility of all mankind. This shared responsibility is manifested in
the form of reminding, prohibiting, and punishing anyone who intentionally or not threatens
to endanger the existence of such elements (Keraf, 2010: 169).
(1) Form of remembering
Sungai Menari Sungai ini membasuh lagi kaki kita Sungai ini membasuh lagi luka kita
By Hajriansyah from 79 Puisi Hajri (2010: 29)
(2) Form of prohibiting
Sajak Buaya-Buaya
Di sungai, di sungai! Sampah menggenang berjejalan Sama berjejalan ilung-ilung beriringan Arus sungai mengiringkan kita ke muara
By Hajriansyah from 79 Puisi Hajri (2010: 47-48)
(3) Form of judging
Sungai Terakhir
Sungai merah darah belalang dan hama tumbuh menjadi kubangan luka Maut mengintip atau sekedar meraba-raba
By M. Nahdiansyah Abdi from Pewaris Tunggal Istana Pasir (2009: 134-135)
3. Solidarity to the Nature
The point of view of ecofeminism rejects all the logic of domination so as not to
justify the existence of subordination. No one is better than the other. Men are not better than
women, whites are not better than blacks, and human beings are not better than nonhuman
(nature), so all parties are equal (Warren in Keraf, 2010: 152). As an integral part of the
universe, humans must have an equal position with fellow beings. This fact fosters a sense of
solidarity in human beings, a feeling of endurance with nature and with other fellow beings.
For example, being able to feel what animals feel can arise people’s awareness to protect
7
them. The quotations of the poems in this study related to a solider attitude toward nature
manifest in four attitudes.
(1) Recognition of equal status to nature and with other fellow beings in nature
Barito, Aku Masih Lelakimu
Ke tepi semayam senyum sela-sela bebatuan purbamu Ke hilir lemah lembut gemulai tarian indah buih-buih dan ilungmu Ke muara kesabaran dan ketabahan hatimu" Bisik ikan-ikan langka di dasar-dasar sungai keabadian
By Abdurrahman El Husaini from Air Mata Legenda (2012: 120)
(2) The attitude of feeling what the nature feels
Banua Seribu daun dan ranting Rupa-rupa wajah pohon Di antara yang jamak kita membuat tanya Menagih janji yang tak terbayarkan Tangan menulis di sungai; dan jejak yang tertinggal di laut sana
By Hajriansyah from 79 Puisi Hajri (2010: 90-91) and Sungai Kenangan (2012: 64-65)
(3) Effort to save nature, prevent people from destroying and polluting nature and the whole
life in it
Pertempuran Sungai Teluk yang sepi menghamburkan bintang-bintang Ada yang kalah: Yang kalah melanglang bukit dan mata air Ada yang menang: Yang menang melaju ke muara dan menunggang lautan
By M. Nahdiansyah Abdi from Pewaris Tunggal Istana Pasir (2009: 148)
(4) Effort to harmonize human behavior with the ecosystem
Membangkit Batang Terendam Pohon-pohon bakau rangkul merangkul mesra di tepi sungai menata alam Merimbuni timpakul berkecipak lagi birahi di atas lumpur yang wangi membaui hari ke hari Udang-udang galah berkembang pinak,
By Iberamsyah Barbary from Kumpulan Sajak Serumpun Ayat-ayat Tuhan (2012: 67-68)
4. Attitude of Affection and Caring for Nature
Affection and caring for nature arise from the fact that as fellow members of the
ecological community, all living things have the right to be protected, nourished, not harmed,
and cared for. This principle is a one-way moral principle, toward the others, without
8
expecting a reward. The more human beings love the nature, the more they develop into
mature people with strong identity (Keraf, 2010: 172-173). Attitude of affection towards
nature raises the desire and behavior to protect and nurture the nature with the best. The
serenity and cosmic harmony are realized through the attitude of harmony, the attitude that is
not mutually disturbing other cosmic elements. Thus, maintaining cosmic harmony is a
manifestation of affection, as well as maintenance of cosmic sustainability. Affection can be
maintained if every human being tries to sincerely behave, say, act and/or love fellow
creatures (Saryono, 2008: 169). The quotations of the poems in this study related to affection
and care for nature are based on the realization (Keraf, 2010).
(1) All living things have the right to be protected
Lanskap Rawa Sungai Negara
datang ke sini - cuma mendengarkan nyanyian sunyi air, serangga, burung-burung rawa dan kecipak dayung sendiri
By M. Rifani Djamhari from Pendulang, Hutan Pinus, and Hujan (2011: 32-33)
(2) All living things have the right to be maintained
Sungai Duri ikan-ikan menari ricik air gelisah gerimis tumbuh di kaki senja bagai suara aneh gesekan biola dalam peta lagu yang patah-patah
By Eza Thabry Husano from Lelaki Kembang Batu (2008: 72-73)
(3) All living things have the right not to be hurt
Hikayat Sungai-Sungai Mengering Tempat sulur-sulur memanjang Tempat buaya dan para hantu menenggelamkan manusia Tempat kita melarutkan impian Tempat ikan-ikan datang dari masa lalu yang panjang Tempat air merebah badan Sungai ialah rumah yang panjangnya berabad-abad
By Hajriansyah from 79 Puisi Hajri (2010: 22-25)
(4) The protection and caring of all living things are done without expecting a reward
Sungai Barito 3 menyanyikan koor-koor sungai menembakkan warna kelam terpedas berjingkat mengitari bayang-bayang Wow, di sekujur sungai kepompong-kepompong menetas
By M. Nahdiansyah Abdi from Pewaris Tunggal Istana Pasir (2009: 138)
9
Nature enlivens people not only in the physical sense, but also in the mental and
spiritual sense. Therefore, it takes the attitude of human affection and care for nature so that
the nature can guarantee the inner human welfare. In its "psychic" presence, the spirit of
nature always brings caution, precision, and spiritual control to human attitudes and behavior
so as not to undermine, exploit and subordinate nature on the one hand and to the other
endeffer harmony of relationships until harmony is achieved or harmony in life.
5. Attitude of Not Disturbing the Nature
Human has a moral obligation and responsibility to nature. Therefore, at least human
will not want to harm nature unnecessarily as human is not justified morally to commit
actions that harm other creatures. Attitude of not disturbing the existence of fellow living
beings is one manifestation of the value of tolerance. The value is related to the ability to
respect, and maintain the existence and the condition of fellow human beings. The
quotations of the poems pertaining to the unobtrusive attitude of natural life in this study are
contained in four attitudes.
(1) Consciousness of not harming nature unnecessarily
Sungaiku Sungaiku Kukayuh masa lalu di antara tarian ilung di teluk dermaga tua
By Abdurrahman El Husaini from Air Mata Legenda (2012: 88)
(2) The capability of not threatening the existence of living things in the universe
Hikayat Pengayuh Perahu Ribuan bakau menjagamu Memagar atas gelombang yang bisa saja naik ke rumahmu Ulin-ulin raksasa tiang tegak memaku jantungmu Jangan habis kau tebangi-nanti hilanglah jantungmu!
By Hajriansyah from 79 Puisi Hajri (2010: 64-65)
(5) Defense and the maintenance of obligations to keep the nature in the norm
Membangkit Batang Terendam Ahoi, makhluk bekantan yang pemalu, padahal engkau gantengnya setengah mati Mari kita bendung pasang surut ini menjadi pulau! Mari kita bendung pasang surut ini menjadi pahumaan! Setidaknya kita telah punya arti Karya Iberamsyah Barbary dari: Kumpulan Sajak Serumpun Ayat-ayat Tuhan (2012: 67-68)
(4) Natural neglect in an untouchable situation
Sungai Barito 2
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Aku terpana memandang sungai Aku terpana memandang diriku sendiri
By M. Nahdiansyah Abdi from Pewaris Tunggal Istana Pasir (2009: 137)
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