Paku Alam V

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Paku Alam V

Paku Alam V is a professional politicus. This political dispute made the Sultan II he thrown off his throne (1810). His son who had been mature enough it as was appointed as his father replacement. This the new king had the right to posses the royal, name Sultan Hamengku Buwono III. But it only lasted for at year because his father Sultan Hamengku Buwono II. was in throne again for the second time (1812). And war because Sultan Hamengku Buwono II also didnt like British imperialism that took over the power from Netherlands Indies government. the Sultan was once again should lose his thrown. As the new king The British Governor General, Thomas Stamford Raffles (1811-1816) reigned Sultan Hamengku Buwono III in his throne for the second time (1812-1814).

A brother of Sultan Hamengku Buwono II, Prince Noto Kusumo, who had ever been isolated in Cirebon and Surabaya by Daendels because of his hatred towards Netherlands colonialism, sway called back home when British imperialist., took the power over Javanese people. Because lie was supposed not to hate British. Prince Notokusuma was asked to help Sultan Hamengku Buwono III in managing the Kingdom. Prince Notokusunta was appointed as a regent who should rule Adikarto region (in Kulon Progo) and a Kemantren inside Yogyakarta City as his territory. The Prince then was called as Adipati Paku Alam I (1813- 1829) who was in the throne of Paku Alaman Regency which is right now well-known as Puro Puku Alaman.

The existence of the new regency, Paku Alaman actually didnt brother Sultan Hamengku Buwono II who got the throne for the third time in 1826, when he was 72 years old. Because he was old enough for the throne, people called him as Sultan Sepuh. Sultan Sepuh at the last ruled Yogyakarta Sultanate till 1828. His appointment as the sultan for the third time was meant to help Dutch colonialists extinguish the rebellion of Prince Pangeran Diponegoro (1825-1830) who did not like Dutch interference in all governmental affairs in Yogyakarta when Sultan Hamengku Buwono III was in reign.

During the war of Pangeran Diponegoro, or what Dutchmen called as Perang Jawa (Javanese War), Adipati Paku Alam I gave the throne to his son, Adipati Paku Alam II (1829-1858). Anyhow, this Paku Alam Regency that was founded in 1813 still exists till nowadays. After Paku Alaii II descended front the throne, his descendants inherited the throne one after another. They were Adipati Paku Alam III (1858-1864). Adipati Paku Alam IV (1864-1878) Adipati Paku Alam V (1878-1900), Adipati Paku Alam VI (1900-1903), Adipati Paku Alam VII, (1903-1938), Adipati Paku Alam VIII (1938-1999). And right now Adipati Paku Alam IX is in his reign. The interpretation and analysis of song title (for macapatan) illustration the human life from morning to afternoon or from birth to death can be observed in the titles of the song as follows:

1. Mijil: miyos, metu, lahir (Javanese) symbolizes the birth of a baby from his mothers guwa garba (womb). 
2. Sinom: pupus (green leaf): this symbolizes a child growing like a flourish leaf. 
3. Maskumambang: mas = accessories, kumambang: noticeable, visible. This symbolizes the growth of a child who has reached the grown-up period in which he glimmers like golden accessories. 
4. Asmaradana: asmara = love, dana = to give: This symbolizes the development of a teenager who has fallen in love and shared love with someone of opposing sx. Book Asmaradhana also speaks about api asmara (fire of love). Asmara means love, and dahana means fire. 
5. Dhandhanggula: dhandhang = black, gula = legi or sweet: this symbolizes someone who has experienced gula hitam or the sweetness of honey in a marital status.

Kinanthi = invited or taken or being together to establish a harmony life of family. Gambuh: being highly fitting, harmonious, and balanced. This symbolizes a family life that has reached happiness and glory in the world. Durmo: dur = backward, retreat; mo = momor, retreating at the aged from the pleasure and happiness of the worldly life to prepare oneself for the happiness of ukhrawi (life after death). Pangkur = mungkur or withdrawal or alienation from the worldly pleasures and happiness. This symbolizes that human has left behind the deeds prohibited by the religion and always performs good conducts of life and increases the religious ways of life. Megatruh: megat = misah or detach/unfasten, ruh = spirit or soul: symbolizes that human has completed his duties in the world and returns back to the akhirat world or kelanggengan era). Pocung: pocong, religious ritual practiced by the Moslems where the dead man, before the burial, must be cleaned up and wrapped with a white cloth.

One way of guiding peoples moral is through the performance of wayang purwa, in which there are many kinds of arts that can be media for education. The wayang performance contains many moral aspects useful for people life. Wayang is assumed as a traditional art with a wide range of functions and dimensions. It is an encyclopedia of life about the life conducts of human including the spiritual philosophies and teachings. The performance of wayang with its selected shows is highly suitable to the communication of humanity education. When referring to the personal aspects, the personality of human being is to be insan kamil, that is to say it has to be harmonious and balanced, in which the self-reference is transcendental. A man is called perfect when he has reached a full entity, which is human dignity (Supadjar, 1995). The similar meaning, i.e. Ultimate Man, is pointed out by Sri Mangkunegoro IV in Serat Wedhatama of the song couplet Sinom. The song recitations of wayang purwa also contain moral elements related to the nationality values.

For example, regarding to this nationalism feature, in the play Kumbakarna Gugur (the death of Kumbakarna) it is showed how Kumbakarna displays his patriotic spirit by surrendering his life to death for the sake of his countrys dignity and respect. The Javanese culture is popular with its kawruh and piwulang useful for life guidelines. These kawruh and piwulang including life guidelines are the inheritances of the ancestors with ethic-philosophic values particularly in the song rhymes in of the wayang purwa performance for the dispersion of the moral messages to people. Wayang is one of the ways to spread and teach the moral values. In the performance of wayang purwa, the story or play that is full of examples and karawitan or traditional music is positioned as the accompanist of the song recitations including the moral messages and teachings. The song rhymes in the performance of wayang purwa enclose the moral teachings, noble values, ethics, and esthetics.

The harmonious combination between ethics and esthetics is an interesting aspect for the audiences. The ethic values expressed in the rhymes will easily be planted in the heart of the audiences that makes the performance a valuable guideline for life. The inheritance of piwulang luhur is dispersed through the arts. One of the Javanese arts including moral dimension is wayang purwa. The song rhymes in the performance of wayang purwa play an important role in spreading the moral messages that has been establish the Javanese poets. The ethic-philosophic values existing in the song empiric-historically has long been developed and planted in the heart of the people from time to time. And, in further, this is inherited from one generation to another, both in oral and in written.

According to Bratadiningrat (1990), genealogy of Paku Alam V : name timur : B.R.M. Notowiliyo. Wiosan dalem : Akat Wage 5 Sapar Wawu 1761 Mangsa Kasa Wuku Wuye Windu Sangara, 23 Juni 1833. Jumeneng dalem : Kemis Wage 13 Sawal Dal 1807 Mangsa Kapat Wuku Julungpujut Windu Adi utawi 10 Oktober 1878. Surud dalem : Kemis Kliwon 13 Rejeb Je 1830. Mangsa katiga Wuku Marakeh Windu Sangara utawi 6 September 1900. Sumare Astana Girigondo. Garwa Padmi 2. Ampil wonten 7. Para putra dalem :

1. K.B.R.Ay. Jayengharjo

2. B.R.Ay. Notodipuro

3. KGPAA Paku Alam VI, B.R.M. Notokusumo

4. B.R.M.H. Notoatmojo

5. K.P.H. Notodirojo

6. B.R.Ay. Suryokusumo

7. B.R.Ay. Notowinoto

8. K.P.H. Adip Kusumoyudo

9. B.R.Ay. Purbohadikusumo

10. B.R.Aj. Miryam

11. B.R.M.H. Suryoputro

12. B.R.M.H. Notowiroyo

13. B.R.Ay. Notosubroto

14. K.P.H. Notoatmojo

15. B.R.M.H. Suryodirjo

16. B.R.Ay. Suryopurnomo

17. B.R.M.H. Notoasmoro 

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