Theory of Katresnanism Review of Related Theories

15 everyone to find who he or she is. Therefore, everyone can develop him or herself. In another word, it can be used to explain som eone’s true self. There are 33 aos or principles of Katresnanism up to now which can be applied to analyse one’s behaviour and the reason behind it positively. Herujiyanto 2001 also adds the 33 aos of Katresnanism theory: 1. It celebrates feelings of needs to learn andhap asor. 2. It shows the concern and care for others andhom slamet. 3. It reasons that quandary or predicament may also be there due to the goal angon mangsa. 4. It intents appreciating others atur panuwun. 5. It calls to become a model of learning banyu sinaring. 6. It promotes working for the sake of best for others binerkahan. 7. It requires changing practice in the light of the appraisal and versatile cancut taliwondo. 8. It celebrates doing honestly and truthfully citra wicita wicitra. 9. It promotes applying calculated steps duga prayoga. 10. It celebrates holding a peace and happy ending yatna yuwana. 11. It promotes welcoming and wishing good luck others kasugengan. 12. It highlights believing in the long run kraton nDalem. 13. It promotes gratitude due to any situation granted lothong kemayangan. 14. It involves explaining and identifying the purpose in the sense of beneficial mission and objective migunani. 15. It urges trying it out —presenting reliable deeds mrantasi. 16 16. It promotes maintaining the fact that nobody would like to lose their face mulat sarira. 17. It highlights nurturing logical deeds nalar. 18. It invites holding commitment ngugemi. 19. It promotes creating pleasure and enjoyment nyamleng. 20. It celebrates promoting others respectfully nyumangga. 21. It promotes creating harmony rukun. 22. It celebrates creating an energy and spirit of the so-called united mind and heart –you and me samanunggal. 23. It promotes having a win-win attitude sithik edhing. 24. It promotes doing the best one can and full-heartedly inviting the nature to take its course sumèlèh. 25. It promotes creating peaceful end-overt and covert tentrem. 26. It celebrates acting sincerely tulus. 27. It believes in reality of faithfulness, loyalty, and following the system agreed tuhu. 28. It celebrates the acts of tolerance teposliro. 29. It celebrates an open-ended spirit to be able to accept the end result due to understanding one’s limitation sumarah. 30. It promotes producing an enthralling act and end mranani . 31. It celebrates imagining a peaceful, encouraging possible solution to the predicament appearing due to the goal mbombong-mbimbing. 17 32. It promotes having thing matched and fitted; not less, not too much either; just right pas. 33. It celebrates producing one-true family atmosphere: caring and forgiving nyedulur mulur. It is believed that by applying the aos of Katresnanism, one shows enlightenment not only for himself but also for others. It creates a better and peace society. As Herujiyanto 2001 mentions that everyone can be happier on the right track without any doubt p. 8. One of the Katresnanism aos which is applied in this study is andhom slamet. It is wishing good luck for somebody else or people whom we meet. The person delivers his blessing from God or the highest power to others when they meet each other. As a result, there is a blessing among them. Andhom slamet is one of Katresnanism aos pas in Javanese which means being harmony with appropriate conditions: migunani it involves explaining and identifying the purpose in the sense of beneficial mission and objective, mrantasi it urges trying it out-presenting reliable deeds, ngugemi it invites holding commitment, nyamleng it promotes creating pleasure and enjoyment, tulus it celebrates acting sincerely, and sithik edhing it promotes having a win-win attitude. However, in this study, the discussion deals with andhom slamet.

B. Theoretical Framework

There are two formulated problems in this study. The first problem is to analyse Bhisma’s characteristics. The researcher applies Murphy’s theory of character and characterization. Through personal description, character as seen by 18 others, speech, past life, conversation of others, reactions, direct comment, thought, and mannerism, the researcher obtains Bhisma’s characteristics. The second problem is to reveal the deeper meanings of Bhisma’s struggles. The researcher uses Marxism approach in analysing Bhisma by applying theory of ideology from Althusser and theory of power and powerless. Besides, the researcher uses theory of Katresnanism to analyse Bhisma’s struggles from Javanese values point of view. One of the Katresnanism aos which is applied is andhom slamet. Then, the researcher will find the relation of the Bhisma’s characteristics and the meanings of his struggles in his life.

D. Context of the Novel

Context of the novel can be said as a setting in which the novel is written. By knowing the context of the novel and its author, the readers will understand the story of the novel. The setting of the story constitutes the external reality that surrounds the internal reality of the character’s personalities. The context is divided into two settings, first is the setting of the writer when she writes the novel and second is the setting of The Question of Red. Culler 1997 says, ―Context is what determines meaning‖ p. 62. It is used to know the particular utterances by looking at historical context in each figure.

1. Context of the Author

The setting where the author, Pamuntjak wrote her first novel was in Jakarta, Indonesia. Some parts of the novel were based on long research and some interviews with ex-political prisoners. She did her research by directly visiting