http://www.myjurnal.my/filebank/published_article/22907/089_123.PDF
THE SIGNIFICATION OF FLORA IN THE POEMS OF
ZURINAH HASSAN, ACCORDING TO THE MALAY
THEORY OF METHODOLOGY
Haiah Samsina Abd. Rahman
Muhamad Fadzil Yusof Facuculty of Modern language and Media Communication, Universiti Pulra Malavsia
Abstract
Flora is God’s unique creation. According to the Our’an, its life processes
and beauty maintain the right balance and prove the power of Allah
SWT. However, for a poet, observing and studying nature becomes
more interesting when viewed through analogy or metaphor and through
interpretation and meaning. In this study, the Signification of flora in
five collections of poems by Zurinah Hasan, Sesayup Ja/an (1974),
Oi Sini Tiada Perhentian (1977), Keberangkatan (1985), Pujangga
Tidak Bernama (1994), and Kumpu/an Puisi Sa/asilah (2005), will be
examined. Signification and thought are found in all aspects of life. Flora
can be classified as jungle or rice plants, and as trees and branches,
flowers and fruits. These explain phenomena that represent human
life such as poverty, character, behaviour, love, femininity, national
identity, politics, leadership, and the strength and resilience of the will
to live, centred around life in the past and present, as well as historical
remains. The analysis in this paper is done using the Malay Theory of
Methodology, which places importance on goodness and usefulness,
justice in society, beauty in art, symbols (signs) and their meaning, and,
most importantly, increasing one’s love for and belief in Allah.
Keywords: Flora, Malay Methodology, Premonition, Functional,
Animism, Connotation, Figurative, Analogy, Introspection, Ideology.
Introduction
Flora or plants are often referred to in literary works, especially Malay
89
MALAY LITERATURE
90
poetry. This is based on the observation and examination of flora which
starts out as a seed, and, further, its stem, shoots, leaves, branches,
flowers, fruits, and strong roots which stabilize the plant and support its
life processes, and are necessary for it to proliferate. All these become
more interesting when seen as analogies or similes through the eyes of
a poet whose perception is heightened. Detailed observation of the flora
that surrounds us, coupled with a poet’s sensitivity, will bring out ideas
and a philosophy of thought that are manifest in the form of poetry.
The Kamus Dewan (2007:413) defines the meaning of “flora” as “all
the plant life in one region or one time period” whereas the Kamus Besar
Bahasa Indonesia Edisi Ketiga (2003:318) defines “flora” as “all plant life
within one habitat, region, or in a certain geological strata; plant life” as
well as “the works and manifestation of plant life of one habitat, region or
geological strata”. The Ensiklopedia Dunia Jilid 7 (2005:178) explains that
“flora” is the name given to the plant life of certain regions of the world or
certain time periods. The term “flora” is taken from the name of the Roman
goddess of flowers and springtime. The meaning of “plants”, according to
Baharuddin Salleh (1987: 1) is “living things, most of which are capable
of producing their own food with the aid of sunlight that is absorbed by
photosynthetic pigments; they do not move actively, or at least, minimally
so. They neither have a nervous system, nor an excretory system”. In short,
from the definitions given above, “flora” refers to all living plants, including
epiphytes and parasites, whether short, tall, leafy or flowery, whether on
land, in the sea, or in rivers.
The signification of “flora” will be analysed using the Malay Theory of
Methodology first made known by Hashim Awang of the Malay Studies
Department at University Malaya at the Second International Seminar
on Malay Literature (Seminar Antarabangsa Kesusasteraan Melayu II)
held at Universiti Kebangsaan Malaysia from 29 October to 1 November
1989. This theory is based on the reality of life and the environment of the
nation in which the writer produces his work. Almost all aspects of Malay
life are looked at and taken into consideration. Apart from this, all aspects
of the work itself, both internal and external, can be studied, critiqued and
evaluated. According to Mana Sikana (1991 :58), this theory is a literary
approach to studying Malay literature that is rooted in the creativity and
richness of Malay literature that is produced as a result of the close
proximity with nature and refinement of Malay character. This theory is
also strongly based on the attitude towards life, beliefs and religion of the
Malay people, which is rooted in Islam. Two approaches are suggested
in this theory, the Natural Approach (Pengkaedahan Alamiah) and the
Religious Approach (Pengkaedahan Keagamaan). The Natural Approach
is divided into three, that is, the Functional Approach (Pendekatan Gunaan),
the Moral Approach (Pendekatan Moral) and the Premonitional Approach
(Pendekatan Firasat). The Religious Approach is further divided into the
HAJAH SAMSINA ABD. RAHMAN & MUHAMAD FADZIL YUSOFF
Missionary Approach (Pendekatan Dakwah), the Societal Approach
(Pendekatan Kemasyarakatan) and the Artistic Approach (Pendekatan
Seni) (Hashim Awang, 2002: 15 – 27). This means that there are six
different approaches that are based on this theory, as elucidated by
the following diagram:
1. Natural Approach
Hashim Awang
Theory of Malay
Methodology
(a) Functional
Approach
(c) Premonitional
Approach
(b) Moral Approach
2. Religious Approach
a. Missionary
Approach
b. Societal
Approach
c. Artistic
Approach
From the above diagram, the relationship between the approaches
contained within the Theory of Malay Methodology (Natural and
Religious), clarifies that the life of the Malays is closely connected
to nature (Natural Approach) as nature is a part of their lives. Malay
society also makes nature its source of income (Functional Approach),
experience (Functional Approach), learning (Moral Approach) and
welfare (Societal Approach). This is because Malay society is extremely
sensitive to the environment and events and happenings around them,
and will immediately react to whatever signs and symbols that they can
observe in nature (Premonitional Approach). He also emphasises on
Islam (Religious Approach) as the root or the guiding principle in life,
which is to be based on the belief in the Oneness of God; as well as
the fact that spreading Islam, which can increase their faith in Allah
(Missionary Approach), is obligatory. All the beautiful things in Islam
which can be seen through creative works (Artistic Approach), such
as poetry, will bring about prosperity and justice in society (Societal
91
MALAY LITERATURE
92
Approach). Hashim Awang’s conception of Malay Methodolog
From the above diagram, the relationship between the approaches
contained within the Theory of Malay Methodology (Natural and
Religious), clarifies that the life of the Malays is closely connected
to nature (Natural Approach) as nature is a part of their lives. Malay
society also makes nature its source of income (Functional Approach),
experience (Functional Approach), learning (Moral Approach) and
welfare (Societal Approach). This is because Malay society is extremely
sensitive to the environment and events and happenings around them,
and will immediately react to whatever signs and symbols that they can
observe in nature (Premonitional Approach). He also emphasises on
Islam (Religious Approach) as the root or the guiding principle in life,
which is to be based on the belief in the Oneness of God; as well as
the fact that spreading Islam, which can increase their faith in Allah
(Missionary Approach), is obligatory. All the beautiful things in Islam
which can be seen through creative works (Artistic Approach), such
as poetry, will bring about prosperity and justice in society (Societal
91
MALAY LITERATURE
92
Approach). Hashim Awang’s conception of Malay Methodology suggests
specific, complete and solid values that suit the life of Malay society,
which is very sensitive to its surroundings and capable of expressing
a highly-sophisticated creativity in the form of crafts and literary works,
both in prose and poetry. He also links elements of nature with religious
elements such as missionary efforts (dakwah), morals, and glorification
of Allah and faith in Him, in order to complete the analysis of the external
and internal aspects of literary and other works produced by Malays.
Therefore, the Malay Theory of Methodology has been chosen for this
study as it is felt to be suitable for the analysis of the poems of Zurinah
Hassan, which are observably natural, creative and artistic in nature,
while at the same time emphasising Islam as the core principle in life,
as is evident in her poetry.
Background of the Study
The flora in the poems of Zurinah Hassan – that of jungles and rice plants,
including trees and branches, flowers and fruits – are natural creations that
are beautiful, complete and meaningful. Each of these natural creations has
been created with wisdom, intelligence, value and purpose. The Our’an
explains in detail the beauty of plants (flora), how they grow, the miracle
of their reproduction, their variety, fruits and grains and the variety of the
colours of flowers which always maintain the correct measurements and
prove the power of Allah SWT. According to Seyyed Hossein Nasr (1993:
279), plants, with their specific characteristics, such as the texture of their
petals and attractive colours, a balance and fragrance – all of this has been
created to be admired by a being other than plants and also to be marvelled
at by an intellect and emotions that plants themselves do not possess. In
Surah al-Ra’d 13:4, Allah says:
On Earth there are spaces and on them grape fields, crops and date
trees with and without branches that are watered together and We give
one a better taste than another. Verily, in these creations there is proof (of
the power of Allah) for those who know. (Yusoff Zaky Haji Yacob, 2000,
9:315).
Because of this, the creation of plants was an invitation for humans to see,
think and evaluate the miracle of Allah’s creation in order to understand the
meaning behind it and to use these as example and to gain knowledge from
them using their minds and intellect.
Using this as a guide, this study is aimed at the signification of the
variety of flora (plants) in the poems of Zurinah Hassan. The study covers
five collections of poems: Sesayup Jalan (1974), Di Sini Tiada Perhentian
(1977), Keberangkatan (1985), Pujangga Tidak Bernama (1994), and
HAJAH SAMSINAABD. RAHMAN & MUHAMAD FADZIL YUSOFF
Kumpulan Puisi Salasilah (2005) and employs the Malay Theory of
Methodology.
The flora encountered can be divided into that of jungle and rice
plants, as well as trees and branches, and flowers and fruits. These
are listed in Table 1 below
From the above diagram, the relationship between the approaches
contained within the Theory of Malay Methodology (Natural and
Religious), clarifies that the life of the Malays is closely connected
to nature (Natural Approach) as nature is a part of their lives. Malay
society also makes nature its source of income (Functional Approach),
experience (Functional Approach), learning (Moral Approach) and
welfare (Societal Approach). This is because Malay society is extremely
sensitive to the environment and events and happenings around them,
and will immediately react to whatever signs and symbols that they can
observe in nature (Premonitional Approach). He also emphasises on
Islam (Religious Approach) as the root or the guiding principle in life,
which is to be based on the belief in the Oneness of God; as well as
the fact that spreading Islam, which can increase their faith in Allah
(Missionary Approach), is obligatory. All the beautiful things in Islam
which can be seen through creative works (Artistic Approach), such
as poetry, will bring about prosperity and justice in society (Societal
91
MALAY LITERATURE
92
Approach). Hashim Awang’s conception of Malay Methodology suggests
specific, complete and solid values that suit the life of Malay society,
which is very sensitive to its surroundings and capable of expressing
a highly-sophisticated creativity in the form of crafts and literary works,
both in prose and poetry. He also links elements of nature with religious
elements such as missionary efforts (dakwah), morals, and glorification
of Allah and faith in Him, in order to complete the analysis of the external
and internal aspects of literary and other works produced by Malays.
Therefore, the Malay Theory of Methodology has been chosen for this
study as it is felt to be suitable for the analysis of the poems of Zurinah
Hassan, which are observably natural, creative and artistic in nature,
while at the same time emphasising Islam as the core principle in life,
as is evident in her poetry.
Background of the Study
The flora in the poems of Zurinah Hassan – that of jungles and rice plants,
including trees and branches, flowers and fruits – are natural creations that
are beautiful, complete and meaningful. Each of these natural creations has
been created with wisdom, intelligence, value and purpose. The Our’an
explains in detail the beauty of plants (flora), how they grow, the miracle
of their reproduction, their variety, fruits and grains and the variety of the
colours of flowers which always maintain the correct measurements and
prove the power of Allah SWT. According to Seyyed Hossein Nasr (1993:
279), plants, with their specific characteristics, such as the texture of their
petals and attractive colours, a balance and fragrance – all of this has been
created to be admired by a being other than plants and also to be marvelled
at by an intellect and emotions that plants themselves do not possess. In
Surah al-Ra’d 13:4, Allah says:
On Earth there are spaces and on them grape fields, crops and date
trees with and without branches that are watered together and We give
one a better taste than another. Verily, in these creations there is proof (of
the power of Allah) for those who know. (Yusoff Zaky Haji Yacob, 2000,
9:315).
The flora encountered can be divided into that of jungle and rice
plants, as well as trees and branches, and flowers and fruits. These
are listed in Table 1 below:
Table 1 Analysis of flora by category.
No. Category Title of Poem Type of Flora Total
1. Jungle and 1. Di Pinggir Rimba Jungle 4 poems
rice plants 2. Dialog Generasi 5 Rice
3. Kilauan Emas Bukit Siguntang Rice
4. Kenangan Anak Tani Rice
2. Trees and 1. Mencari Pohon Melaka Tree 2 poems
branches 2. Ranting Branch
3. Flowers 1. Untuk Hidup Bersama Rose 3 poems
2. Surat Teja Kepada Tuah Rose and
ylang-ylang
3. Kereta Api Malam Dari Paloh Rose
4. Fruits 1. Anak-anak Rambutan Putik Rambutan 5 poems
2. Episod Tun Kudu Grape and
Cucumber
3. Di Makam Laksamana Jackfruit
4. Pesan Si Luncai Gourd
5. Orang Tua Rambutan Masak Rambutan
