Ontologi
Ontologi ialah hakikat apa yang dikaji atau ilmunya itu sendiri. Seorang filosof yang bernama Democritus menerangkan prinsip-prinsip materialisme mengatakan sebagai berikut :
Hanya berdasarkan kebiasaan saja maka manis itu manis, panas itu panas, dingin itu dingin, warna itu warna. Artinya, objek penginderaan sering kita anggap nyata, padahal tidak demikian. Hanya atom dan kehampaan itulah yang bersifat nyata.
Jadi istilah “manis, panas dan dingin” itu hanyalah merupakan terminology yang kita berikan kepada gejala yang ditangkap dengan pancaindera.
Ilmu merupakan pengetahuan yang mencoba menafsirkan alam semesta ini seperti adanya, oleh karena itu manusia dalam menggali ilmu tidak dapat terlepas dari gejala-gejala yang berada didalamnya.
Dan sifat ilmu pengetahuan yang berfungsi membantu manusia dalam mememecahkan masalah tidak perlu memiliki kemutlakan seperti agama yang memberikan pedoman terhadap hal-hal yang paling hakiki dari kehidupan ini. Sekalipun demikian sampai tahap tertentu ilmu perlu memiliki keabsahan dalam melakukan generalisasi. Sebagai contoh, bagaimana kita mendefinisikan manusia, maka berbagai penegertianpun akan muncul pula.
Contoh : Siapakah manusia iu ? jawab ilmu ekonomi ialah makhluk ekonomi
Sedang ilmu politik akan menjawab bahwa manusia ialah political animal dan dunia pendidikan akan mengatakan manusia ialah homo educandum.
Epistemologi
Yang dimaksud dengan epistimologi ialah bagaimana mendapatkan pengetahuan yang benar.
Beberapa hal yang perlu diperhatikan dalam mendapatkan pengetahuan ialah :
1. Batasan kajian ilmu : secara ontologis ilmu membatasi pada Pengkajian objek yang berada dalam lingkup manusia tidak dapat mengkaji daerah yang bersifat transcendental.
2. Cara menyusun pengetahuan : untuk mendapatkan pengetahuan menjadi ilmu diperlukan cara untuk menyusunnya yaitu dengan cara menggunakan metode ilmiah.
3. Diperlukan landasan yang sesuai dengan ontologis dan aksiologis ilmu itu sendiri
4. Penjelasan diarahkan pada deskripsi mengenai hubungan berbagai faktor yang terikat dalam suatu konstelasi penyebab timbulnya suatu gejala dan proses terjadinya.
5. Metode ilmiah harus bersifat sistematik dan eksplisit
6. Metode ilmiah tidak dapat diterapkan kepada pengetahuan yang tidak tergolong pada kelompok ilmu tersebut.
7. Ilmu mencoba mencari penjelasan mengenai alam dan menjadikan kesimpulan yang bersifat umum dan impersonal.
8. Karakteristik yang menonjol kerangka pemikiran teoritis :
a. Ilmu eksakta : deduktif, rasio, kuantitatif
b. Ilmu social : induktif, empiris, kualitatif
Aksiologi
Aksiologi ialah menyangkut masalah nilai kegunaan ilmu. Ilmu tidak bebas nilai. Artinya pada tahap-tahap tertentu kadang ilmu harus disesuaikan dengan nilai-nilai budaya dan moral suatu masyarakat; sehingga nilai kegunaan ilmu tersebut dapat dirasakan oleh masyarakat dalam usahanya meningkatkan kesejahteraan bersama, bukan sebaliknya malahan menimbulkan bencana.
Contoh kasus : penelitian di Taiwan
Dampak kemajuan teknologi moderen telah diteliti dengan model penelitian yang terintegrasi, khususnya terhadap masyarakat dan budaya. Hasil kemajuan teknologi di Taiwan telah membawa negara itu mengalami “keajaiban ekonomi”, sekalipun demikian hasilnya tidak selalu positif. Kemajuan tersebut membawa banyak perubahan kebiasaan, tradisi dan budaya di Taiwan. Berdasarkan penelitian tersebut terdapat lima hal yang telah berubah selama periode perkembangan teknologi di negara tersebut yaitu :
1. Perubahan-perubahan dalam struktur industri berupa meningkatnya sektor jasa dan peranan teknologi canggih pada bidang manufaktur.
2. Perubahan-perubahan dalam sruktur pasar berupa pasar menjadi semakin terbatas, sedang pengelolaan bisnis menjadi semakin beragam.
3. Perubahan-perubahan dalam struktur kepegawaian berupa tenaga professional yang telah terlatih dalam bidang teknik menjadi semakin meningkat.
4. Perubahan-perubahan struktur masyarakat berupa meningkatnya jumlah penduduk usia tua dan konsep “keluarga besar” dalam proses diganti dengan konsep “keluarga kecil”.
5. Perubahan-perubahan dalam nilai-nilai sosial berupa penghargaan yang lebih tinggi terhadap keuntungan secara ekonomis daripada masalah-masalah keadilan, meningkatnya kecenderungan masyarakat untuk bersikap individualistik.
Lalu apa maksudnya Aksiologi ? Jangan menurut saya yah..Menurut si Louis Kattsof aja lah (1992:327) dia mendefinisikan bahwa Aksiologi adalah ilmu pengetahuan yang menyelidiki tentang hakikat segala sesuatu. Di dunia ini terdapat banyak pengetahuan yang bersangkutan dengan masalah nilai yang khusus, seperti ekonomi, estetika, etika, filsafat agama dan apistimologi. Estetika berhubungan dengan masalah keindahan, etika berhubungan dengan masalah kebaikan, dan epistimologi berhubungan dengan masalah kebenaran.
Permasalahan tentang "hakikat nilai" dapat di jawab dengan tiga macam cara; orang dapat mengatakan bahwa :
1. Nilai sepenuhnya berhakikat subjektif. Ditinjau dari sudut pandang ini, nilai merupakan reaksi-reaksi yang diberikan oleh manusia sebagai pelaku dan keberadaannya tergantung pada pengalaman-pengalaman mereka.
2. Nilai-nilai merupakan kenyataan-kenyataan ditinjau dari segi ontologi, namun tidak terdapat dalam ruang dan waktu. Nilai tersebut merupakan esensi-esensi logis dan dapat diketahui melalui akal. pendirian ini dinamakan "objektivisme logis". Akhirnya orang juga dapat mengatakan bahwa
3. Nilai-nilai merupakan unsur objektif yang menyusun kenyataan. Yang demikian ini disebut "objektivisme metafisik".
Baiklah, saya coba sederhanakan saja. Jadi, secara sederhananya aksiologi adalah ilmu yang membicarakan tentang tujuan ilmu pengetahuan itu sendiri. Nah, dalam hal ini telah terjadi perdebatan panjang antara para filusuf tentang tujuan ilmu pengetahuan. Sebagian berpendapat bahwa pengetahuan sendiri merupakan tujuan pokok bagi yang menekuninya, dan mereka menyatakan bahwa "ilmu pengetahuan untuk ilmu pengetahuan", sebagaimana mereka mengatakan "seni untuk seni". Sebagian berpendapat bahwa tujuan ilmu pengetahuan adalah upaya para peneliti menjadikan alat atau jalan untuk menambah kesenangan hidup di dunia ini. Sebagian menyatakan bahwa ilmu pengetahuan merupakan alat untuk meningkatkan kebudayaan dan kemajuan bagi umat manusia secara keseluruhan. Adapun dalam Islam bahwa ilmu pengetahuan merupakan alat untuk mencapai tujuan yang lebih tinggi dari sekedar tujuan ilmu pengetahuan itu sendiri. Karena di balik kehidupan materi ini ada lagi kehidupan yang mereka lalaikan, yakni kehidupan akhirat (QS Ar-Ruum: 6-7), maka tujuan ilmu pengetahuan dalam Islam adalah untuk menggapai Ridlo Allah SWT dalam meraih kebahagiaan dunia dan akhirat.
fuihhhh....dah panjang lebar yah, ya intinya mah aksiologi itu adalah ilmu yang mempelajari hakikat dan manfaat yang sebenarnya dari pengetahuan, dan sebenarnya ilmu pengetahuan itu tidak ada yang sia-sia kalau kita bisa memanfaatkannya dan tentunya dimanfaatkan dengan sebaik-baiknya dan di jalan yang baik pula. Karena akhir-akhir ini banyak sekali yang mempunyai ilmu pengetahuan yang lebih itu dimanfaatkan di jalan yang tidak benar. Ya sebagai contohnya jangan jauh-jauh lah, para koruptor di Negeri kita tercinta ini sebenarnya kan memanfaatkan ilmu pengetahuan di jalan yang tidak benar, klo yang (maaf) kurang ilmu pengetahuannya kan paling juga nyuri ayam, bebek atau yang lainnya lah yang paling juga berapa sih kerugian yang di dapatnya dan bandingkan sodara hukuman yang didapatkannya dengan para koruptor. Tapi yang punya ilmu pengetahuan pasti jauh lebih dapat merugikan, jangan jauh-jauh contohnya kasus BLBI saja merugikan negara berapa Triliyun?? BENAR TRILIYUNAN SODARA!!! bandingkan dengan yang nyuri ayam??Selain itu, kita mungkin sudah menjadi rahasia umum yah bahwa yang bisa mengutak-atik keuangan negara pastinya dia ahli keuangan, yang banyak melanggar hukum sudah pasti yang sangat mengerti hukum (di Indonesia lho yah...). Memang, hidup di dunia ini tidak bisa kalau tanpa uang, bahkan uang bisa dijadikan Tuhan kedua oleh mereka (atau Tuhan yang pertama yah??dan bahkan satu-satunya) di mata mereka? Kan kalau kita liat lagi, latar belakang pekerjaan mereka kan anggota DPR atau gubernur BI yang saya yakin tidak akan kekurangan untuk kehidupan sehari-harinya. Jadi, kalau kita lihat dari hirarki kebutuhan Maslow berarti kan kalau terus-menerus hanya mencari uang (para koruptor) berarti mereka masih terus berkutat di hirarki paling bawah yah (Kebutuhan fisiologi)...Saya rasa kelas mereka sudah seharusnya berada pada hirarki paling atas yaitu aktualisasi diri, jadi menunjukkan kinerja terbaiknya, bukan terus berkutat di hirarki terendah.
Hehehehe... Jadi melenceng gini.. Tenang-tenang...Abisnya kesel sih hehehe... udah ah segitu aja, takut melenceng tambah jauh lagi.
ноутбуки
Sunday, 20 June 2010
Menggugurkan Prinsip “Bebas-Nilai” dalam Kajian Ilmu Sosiologi
Hampir mayoritas sosiolog akan berpendapat bahwa ilmu sosiologi menggunakan prinsip “value free” (bebas nilai) demi menjaga obyektivitas dan keilmiahan sebuah ilmu atau teori. Unsur nilai yang memasukkan asumsi subyektivitas ke dalam kajian sosiologi akan menyebabkan ketidakobyektifan sebuah gagasan. Kriteria yang menentukan apakah sebuah kajian itu ilmiah atau tidak ditentukan oleh bagaimana kemampuan seorang peneliti dalam memaparkan informasi secara obyektif. Tuntutan dalam prinsip bebas nilai adalah kegiatan ilmiah yang didasarkan pada hakikat ilmu pengetahuan itu sendiri.[1] Artinya, tidak ada campur tangan eksteral di luar struktur obyektif sebuah pengetahuan. Obyektivitas hanya bisa diraih dengan mengandaikan ilmu pengetahuan yang bebas nilai (value-neutral).
Untuk memahami perdebatan dalam persoalan prinsip “bebas-nilai” dalam ilmu-ilmu umumnya, kita sebaiknya mengkaji pembedaan ilmu berdasarkan ilmu yang teoritis dan praktis. Cita-cita ilmu teoritis adalah memberikan penjelasan tentang suatu realitas (kenyataan) tanpa sikap berpihak, dan tanpa dipengaruhi oleh hasrat dan keinginan tertentu. Jadi, pengetahuan yang ingin didapat adalah pengetahuan yang berasal realitas obyektif. Pengetahuan teoritis melukiskan kenyataan yang ada, dan sebatas pada deskripsi atas kenyataan itu, bukan justru melukiskan kenyatan yang dinginkan atau dikehendaki. Sedangkan pengetahuan yang praktis sudah masuk pada sikap bagaimana melakukan kerja teoritis itu yang kemudian menghasilkan pengetahuan yang kurang obyektif, yang berpihak pada kepentingan dan keinginan tertentu, yang tidak lagi disinterested. Dalam pengetahuan yang kedua ini persoalan nilai menjadi sesuatu yang pasti akan terjadi. Menurut Ignas Kleden, dalam pengertian pengetahuan yang praktis ini terkandung dua makna, yaitu persoalan nilai dan kepentingan yang akan menimbulkan perdebatan dan pernyataan apakah pengetahuan itu bebas nilai dan tanpa adanya kepentingan.[2]
Kalau dalam makna pengetahuan yang bebas nilai, sosiologi itu sekedar menjadi ilmu yang mendeskripsikan kenyataan obyektif, dan berputar pada persoalan teoritis. Tidak ada campur tangan seorang peneliti dalam kajian dan pengamatannya. Di sinilah kemudian ada cap yang teralamatkan pada pengetahuan dengan makna demikian sebagai pengetahuan yang tidak perlu memecahkan masalah karena jika sudah seperti itu maka persoalan nilai dan kepentingan pasti akan masuk. Menurut Ilyas Ba-Yunus, jika kita teliti sumbangan-sumbangan para pelopor sosiologi modern yang kini dianggap klasik, ternyata terlihat bagaimana mereka melakukan penilaian-penilaian tentang fenomena-fenomena yang dikajinya walaupun dengan klaim tetap berprinsip netralitas nilai. Ia menunjuk Weber ketika menyebut kapitalisme yang terorganisasi secara birokratis itu ternyata dilengkapi dengan semacam kepentingan (self-importance), Durkheim yang menjelaskan bunuh diri dari sudut kejahatan juga berusaha untuk mencari pemecahannya, dan Agust Comte yang sangat dikenal sebagai pelopor positivisme dalam sosiologi mengklaim bahwa ilmu yang digagasnya itu dapat memecahkan masalah.[3] Jadi, tidak bisa semata-mata itu bebas nilai, pasti ada campur tangan nilai dan kepentingan ke mana arah manfaat dan tujuan sebuah ilmu. Atau ilmu itu tidak semata-mata teoritik, tapi juga terkandung kegunaan praktisnya. Dalam hal ini sosiologi profetik tidak hanya terpaku pada ilmu teoritik saja, tapi juga bersifat praktis.Berbicara soal kepentingan, Habermas menyebut ada tiga kepentingan kognitif yang bertengger di balik ilmu pengetahuan dalam tiga bidang keilmuan[4]: ilmu alam, ilmu-ilmu historis-hermenutis, dan ilmu-ilmu kritis. Dalam ilmu alam yang berikhtiar menemukan hukum alam, akhirnya ada upaya penguasaan teknis atas proses-proses yang dianggap obyektif. Ilmu historis-hermeneutis tidak disusun secara deduktif dengan acuan kontrol teknis, tapi yang dilakukannya adalah menafsirkan teks dengan kepentingan mencapai saling pengertian dan konsensus. Sedangkan pada ilmu-ilmu kritis yang dikandungnya adalah kepentingan kognitif emansipatoris yang dilakukan lewat jalan refleksi diri seorang ilmuan. Dengan demikian Habermas menapik asumsi banyak kalangan dengan mengatakan bahwa pengetahuan itu tidak mungkin berdiri tanpa kepentingan apapun, walaupun tetap diakuinya bahwa pengetahuan itu tidak boleh membiarkan subyektivitas mendominasi.
Lalu, Habermas membuat lima butir tesis dalam teorinya atas pengetahuan.[5] Pertama, pencapaian-pencapaian subyek transedental memiliki dasar dalam sejarah amalam spesies manusia. Kedua, pengetahuan berlaku sebagai alat pertahanan diri sekaligus melampaui pertahanan diri semata-mata. Ketiga, kepentingan-kepentingan kognitif manusia itu berada pada tiga medium organisasi sosial, yakni: kerja, bahasa, dan kekuasaan. Keempat, di dalam kekuatan refleksi diri, pengetahuan dan kepentingan menyatu. Dan yang kelima, kesatuan antara pengetahuan dan kepentingan dapat dibuktikan dalam suatu dialektika yang memiliki jejak-jejak sejarahnya dari dialog yang ditindas dan merekonstruksi apa yang telah ditindas. Dengan kelima tesis ini Habermas menghujamkan kritikannya terhadap positivisme dan sainstisme. Artinya, ia mengkritik kenaifan ilmu pengetahuan yang bernafsu mencari teori murni yang bebas dari opini-opini subyektif, tendensi-tendensi, penilaian moral, dan kepentingan lainnya.
Prinsip bebas nilai dalam ilmu pengetahuan itu menafikan adanya “historisisme” yang sangat menentukan bagaimana konstruksi atas pengetahuan itu. Jika dilihat menurut kacamata sosiologi pengetahuan maka sesunggunya ilmu itu tidak bebas nilai, tapi sangat terkait dengan konteks historis kemunculannya. Max Scheler dan Karl Mannheim, dari aliran sosiologi pengetahuan, menentang ide mengenai ilmu-ilmu sosial yang bebas nilai. Keduanya menyatakan bahwa pikiran, bahkan pikiran logis para ilmuan sekalipun, dibentuk secara historis dan itu, baik disadari atau tidak, sedang merefleksikan kebudayaan mereka sendiri dan perspektif sosial yang mereka adopsi. Seorang ilmuan memang harus mengatasi prasangka-prasangka mereka dengan memperbaiki kadar kualitas pembacaan mereka atas realitas, dengan berpangkal pada obyektivitas, tapi pada saat yang sama mereka harus mengklarifikasi asumsi-asumsi yang mendasar, memahami lokasi-lokasi sosial mereka sendiri dalam masyarakat, dan juga secara kritis mempertanyaan cita-cita sosial yang ada di masyarakat.[6] Jadi, konstruksi berpikir seorang ilmuan tidak bisa terlepas dari konteks historisnya, yang itu kemudian menuntut dirinya mampu memahami nilai-nilai yang terkandung di dalamnya.
Ideal pengetahuan obyektif Abad Pencerahan “membasmi” semua pra-pendapat subyektif untuk membentuk suatu pendekatan yang “netral” dan “obyektif”. Hal ini dimaksudkan agar terbebas dari bias-bias emosional, afektif, dan pribadi, dengan mengunggulkan akal dan metodologi yang logis sebagai jalan menuju pencerahan. Pengetahuan yang dihasilkan seperti ini adalah akibat historis yang terkondisikan oleh faktor-faktor sosio-kultural dengan bangkitnya pemikiran Abad Pencerahan. Berkebalikan dari nuansa abad itu, Gadamer menegaskan kembali pentingnya tradisi dan prasangka dalam memahami segala sesuatu. Seorang ilmuan tidak bisa terlepas dari batas-batas tradisinya. Tradisi sangat terkait dengan prasangka yang melatarbelakangi penafsiran kita atas realitas. Pentingnya tradisi dan prasangka ini menjadi upaya yang dilakukan oleh Gadamer dalam hermeneutikanya. Memahami (understanding) terkondisikan oleh masa lalu (“tradisi” kita) dan prasangka kita pada saat sekarang. Yang ingin ditekankan oleh Gadamer adalah pentingnya tradisi sebagai sebuah faktor yang mengkondisikan dan menjaid batas yang jelas dalam cara-cara di mana orang menafsirkan teks. Dalam proses menafsirkan itu, menurut Gadamer, pasti melibatkan proyeksi nilai, kepentingan, dan agenda seseorang ke dalam teks. Dalam perspektif Gadamerian, “kebenaran” itu tidak pernah final, definitif atau obyektif, karena terkondisikan historisnya.[7] Kata Gadamer, orang tidak dapat memahami sesuatu tanpa menghubungkannya dengan “ke-ada-an dirinya sendiri di dunia”. Konsep penafsiran obyektif dan bebas nilai menjadi problematis untuk diterapkan secara pasti.[8] Maka, ketika kita memahami teks maupun juga realitas, yang terjadi justru “relativisme”, bukan universalisme dan absolutisme kebenaran. Apa yang ingin diraih dalam netralitas nilai untuk mencapai obyektivitas dan keilmiahan sebuah ilmu menjadi absurd.
Ada sebuah tafsiran mengenai nilai yang dilihat menurut kaca mata sosiologi. Kita mungkin pernah mendengar pernyataan Max Weber, salah satu tokoh yang mengembangkan sosiologi, yang sampai pada kesimpulan bahwa sosiologi harus bersifat bebas-nilai. Memang, tafsiran Weber mengenai rasionalitas ada yang berorientasi pada nilai.[9] Tapi, nilai apa yang dimaksud di sini? Seorang pengikut Weberian, Peter L. Berger, menyatakan bahwa hampir tidak mungkin bagi seseorang manusia berada tanpa suatu nilai apapun. Ia mengakui bahwa seorang ahli sosiologi secara normal memang mempunyai banyak nilai, tapi dalam batas-batas kegiatannya sebagai seorang ahli sosiologi hanya ada satu nilai fundamental, yaitu integritas ilmiah.[10] Jadi, nilai yang dimaksud adalah integritas seorang sosiolog dalam mencapai pengetahuan yang obyektif. Seorang sosiolog dengan berbagai macam praduga dan subyektivitas yang mungkin muncul pada dirinya, maka dia harus mampu mencoba memahami dan mengendalikan kemencengan yang harus dihapuskan dalam karya-karyanya.
Apakah dengan pernyataan Weber yang mengambil kesimpulan bahwa sosiologi itu harus bebas nilai menafikan adanya historisitas sebuah kebenaran obyektif? Rasionalitas yang dibangun Weber ternyata secara konsisten bersifat historis, yaitu menempatkan diri di dalam makna suatu zaman di mana ilmu pengetahuan tidak mampu lagi menciptakan makna karena agama dan pengetahuan telah diceraikan.[11] Di tengah memudarnya pesona modernitas dengan nihilisme makna, Weber masih berkeyakinan bahwa Tuhan dan nilai-nilai pemandu bisa untuk dipilih. Tuhan tidak mati, dan justru pengetahuan tidak bisa lagi menciptakan nilai-nilai mengenai diri kita sendiri.[12] Maksud dari teori sosial Weber yang bersifat historis adalah karena pengetahuan yang dihasilkan dari modernitas --salah satu sisi historis peradaban pada Abda Pencerahan-- itu memiliki kekaburan makna maka kita kini sebaiknya menciptakan makna-makna baru dengan tidak menafikan peran nilai dan Tuhan (agama) sebagai pemandu.
[1] Joseph MMT Situmorang, “Ilmu Pengetahuan dan Nilai-nilai”, dalam Majalah Driyarkara, Tahun XXII, No.4, hal. 13.
[2] Ignas Kleden, Sikap Ilmiah dan Kritik Kebudayaan, (Jakarta: LP3ES, 1988), cet.II, hal.24-25.
[[3] Ilyas Ba-Ynus, op.cit, hal. 37.
[4] F. Budi Hardiman, Menuju Masyarakat Komunikatif: Ilmu, Masyarakat dan Politik menurut Jurgen Habermas, (Yogyakarta: Kanisius, 1993), hal. 8-10.
[5] Ibid, hal. 11-14.
[6] Gregory Baum, Agama dalam Bayang-bayang Relativisme, terj. A. Murtajib Chaeri dan Masyhuri Arow, (Yogyakarta: Tiara Wacana dan Sisiphus, 1999), hal. 23-24.
[7] Lihat Richard King, Agama, Orientalisme, dan Postkolonialisme, terj. Agung Prihantoro, (Yogyakarta: Qalam, 2001) hlm. 137-144.
[8] Hans Georg Gadamer, Truth and Method, (New York: Seabury Press, 1975), hal. 15.
[9] Rasionalitas merupakan konsep dasar yang digunakan Weber dalam klasifikasinya mengenai tipe-tipe tindakan sosial. Tindakan rasional (menurut Weber) menurut pertimbangan yang sadar dan pilihan bahwa tindakan itu dinyatakan. Weber membagi rasionalitas tindakan ini ke dalam empat macam, yaitu: rasionalitas instrumental, rasionalitas yang berorientasi nilai, tindakan tradisional, dan tindakan afektif. Rasionalitas instrumental sangat menekankan tujuan tindakan dan alat yang dipergunakan dengan adanya pertimbangan dan pilihan yang sadar dalam melakukan tindakan sosial. Dibandingkan dengan rasionalitas instrumental, sifat rasionalitas yang berorientasi nilai yang penting adalah bahwa alat-alat hanya merupakan pertimbangan dan perhitungan yangs sadar; tujuan-tujuannya sudah ada dalam hubungannya dengan nilai-nilai individu yang bersifat absolut atau nilai akhir baginya. Lihat Paul Johnson, op.cit., hal. 220-1.
[10] Peter L. Berger, Humanisme Sosiologi, terj. Daniel Dhakidae, (Jakarta: Inti Sarana Aksara, 1985), hal. 11.
[11] Peter Beilharz, Teori-teori Sosial, terj. Sigit Jatmiko, (Yogyakarta: Pustaka Pelajar, 2002), hal. 370.
[12] Max Weber, From Max weber, peny. H.H. Gerth dan C.W. Mills, (London: Routledge, 1948), hal. 155.
Untuk memahami perdebatan dalam persoalan prinsip “bebas-nilai” dalam ilmu-ilmu umumnya, kita sebaiknya mengkaji pembedaan ilmu berdasarkan ilmu yang teoritis dan praktis. Cita-cita ilmu teoritis adalah memberikan penjelasan tentang suatu realitas (kenyataan) tanpa sikap berpihak, dan tanpa dipengaruhi oleh hasrat dan keinginan tertentu. Jadi, pengetahuan yang ingin didapat adalah pengetahuan yang berasal realitas obyektif. Pengetahuan teoritis melukiskan kenyataan yang ada, dan sebatas pada deskripsi atas kenyataan itu, bukan justru melukiskan kenyatan yang dinginkan atau dikehendaki. Sedangkan pengetahuan yang praktis sudah masuk pada sikap bagaimana melakukan kerja teoritis itu yang kemudian menghasilkan pengetahuan yang kurang obyektif, yang berpihak pada kepentingan dan keinginan tertentu, yang tidak lagi disinterested. Dalam pengetahuan yang kedua ini persoalan nilai menjadi sesuatu yang pasti akan terjadi. Menurut Ignas Kleden, dalam pengertian pengetahuan yang praktis ini terkandung dua makna, yaitu persoalan nilai dan kepentingan yang akan menimbulkan perdebatan dan pernyataan apakah pengetahuan itu bebas nilai dan tanpa adanya kepentingan.[2]
Kalau dalam makna pengetahuan yang bebas nilai, sosiologi itu sekedar menjadi ilmu yang mendeskripsikan kenyataan obyektif, dan berputar pada persoalan teoritis. Tidak ada campur tangan seorang peneliti dalam kajian dan pengamatannya. Di sinilah kemudian ada cap yang teralamatkan pada pengetahuan dengan makna demikian sebagai pengetahuan yang tidak perlu memecahkan masalah karena jika sudah seperti itu maka persoalan nilai dan kepentingan pasti akan masuk. Menurut Ilyas Ba-Yunus, jika kita teliti sumbangan-sumbangan para pelopor sosiologi modern yang kini dianggap klasik, ternyata terlihat bagaimana mereka melakukan penilaian-penilaian tentang fenomena-fenomena yang dikajinya walaupun dengan klaim tetap berprinsip netralitas nilai. Ia menunjuk Weber ketika menyebut kapitalisme yang terorganisasi secara birokratis itu ternyata dilengkapi dengan semacam kepentingan (self-importance), Durkheim yang menjelaskan bunuh diri dari sudut kejahatan juga berusaha untuk mencari pemecahannya, dan Agust Comte yang sangat dikenal sebagai pelopor positivisme dalam sosiologi mengklaim bahwa ilmu yang digagasnya itu dapat memecahkan masalah.[3] Jadi, tidak bisa semata-mata itu bebas nilai, pasti ada campur tangan nilai dan kepentingan ke mana arah manfaat dan tujuan sebuah ilmu. Atau ilmu itu tidak semata-mata teoritik, tapi juga terkandung kegunaan praktisnya. Dalam hal ini sosiologi profetik tidak hanya terpaku pada ilmu teoritik saja, tapi juga bersifat praktis.Berbicara soal kepentingan, Habermas menyebut ada tiga kepentingan kognitif yang bertengger di balik ilmu pengetahuan dalam tiga bidang keilmuan[4]: ilmu alam, ilmu-ilmu historis-hermenutis, dan ilmu-ilmu kritis. Dalam ilmu alam yang berikhtiar menemukan hukum alam, akhirnya ada upaya penguasaan teknis atas proses-proses yang dianggap obyektif. Ilmu historis-hermeneutis tidak disusun secara deduktif dengan acuan kontrol teknis, tapi yang dilakukannya adalah menafsirkan teks dengan kepentingan mencapai saling pengertian dan konsensus. Sedangkan pada ilmu-ilmu kritis yang dikandungnya adalah kepentingan kognitif emansipatoris yang dilakukan lewat jalan refleksi diri seorang ilmuan. Dengan demikian Habermas menapik asumsi banyak kalangan dengan mengatakan bahwa pengetahuan itu tidak mungkin berdiri tanpa kepentingan apapun, walaupun tetap diakuinya bahwa pengetahuan itu tidak boleh membiarkan subyektivitas mendominasi.
Lalu, Habermas membuat lima butir tesis dalam teorinya atas pengetahuan.[5] Pertama, pencapaian-pencapaian subyek transedental memiliki dasar dalam sejarah amalam spesies manusia. Kedua, pengetahuan berlaku sebagai alat pertahanan diri sekaligus melampaui pertahanan diri semata-mata. Ketiga, kepentingan-kepentingan kognitif manusia itu berada pada tiga medium organisasi sosial, yakni: kerja, bahasa, dan kekuasaan. Keempat, di dalam kekuatan refleksi diri, pengetahuan dan kepentingan menyatu. Dan yang kelima, kesatuan antara pengetahuan dan kepentingan dapat dibuktikan dalam suatu dialektika yang memiliki jejak-jejak sejarahnya dari dialog yang ditindas dan merekonstruksi apa yang telah ditindas. Dengan kelima tesis ini Habermas menghujamkan kritikannya terhadap positivisme dan sainstisme. Artinya, ia mengkritik kenaifan ilmu pengetahuan yang bernafsu mencari teori murni yang bebas dari opini-opini subyektif, tendensi-tendensi, penilaian moral, dan kepentingan lainnya.
Prinsip bebas nilai dalam ilmu pengetahuan itu menafikan adanya “historisisme” yang sangat menentukan bagaimana konstruksi atas pengetahuan itu. Jika dilihat menurut kacamata sosiologi pengetahuan maka sesunggunya ilmu itu tidak bebas nilai, tapi sangat terkait dengan konteks historis kemunculannya. Max Scheler dan Karl Mannheim, dari aliran sosiologi pengetahuan, menentang ide mengenai ilmu-ilmu sosial yang bebas nilai. Keduanya menyatakan bahwa pikiran, bahkan pikiran logis para ilmuan sekalipun, dibentuk secara historis dan itu, baik disadari atau tidak, sedang merefleksikan kebudayaan mereka sendiri dan perspektif sosial yang mereka adopsi. Seorang ilmuan memang harus mengatasi prasangka-prasangka mereka dengan memperbaiki kadar kualitas pembacaan mereka atas realitas, dengan berpangkal pada obyektivitas, tapi pada saat yang sama mereka harus mengklarifikasi asumsi-asumsi yang mendasar, memahami lokasi-lokasi sosial mereka sendiri dalam masyarakat, dan juga secara kritis mempertanyaan cita-cita sosial yang ada di masyarakat.[6] Jadi, konstruksi berpikir seorang ilmuan tidak bisa terlepas dari konteks historisnya, yang itu kemudian menuntut dirinya mampu memahami nilai-nilai yang terkandung di dalamnya.
Ideal pengetahuan obyektif Abad Pencerahan “membasmi” semua pra-pendapat subyektif untuk membentuk suatu pendekatan yang “netral” dan “obyektif”. Hal ini dimaksudkan agar terbebas dari bias-bias emosional, afektif, dan pribadi, dengan mengunggulkan akal dan metodologi yang logis sebagai jalan menuju pencerahan. Pengetahuan yang dihasilkan seperti ini adalah akibat historis yang terkondisikan oleh faktor-faktor sosio-kultural dengan bangkitnya pemikiran Abad Pencerahan. Berkebalikan dari nuansa abad itu, Gadamer menegaskan kembali pentingnya tradisi dan prasangka dalam memahami segala sesuatu. Seorang ilmuan tidak bisa terlepas dari batas-batas tradisinya. Tradisi sangat terkait dengan prasangka yang melatarbelakangi penafsiran kita atas realitas. Pentingnya tradisi dan prasangka ini menjadi upaya yang dilakukan oleh Gadamer dalam hermeneutikanya. Memahami (understanding) terkondisikan oleh masa lalu (“tradisi” kita) dan prasangka kita pada saat sekarang. Yang ingin ditekankan oleh Gadamer adalah pentingnya tradisi sebagai sebuah faktor yang mengkondisikan dan menjaid batas yang jelas dalam cara-cara di mana orang menafsirkan teks. Dalam proses menafsirkan itu, menurut Gadamer, pasti melibatkan proyeksi nilai, kepentingan, dan agenda seseorang ke dalam teks. Dalam perspektif Gadamerian, “kebenaran” itu tidak pernah final, definitif atau obyektif, karena terkondisikan historisnya.[7] Kata Gadamer, orang tidak dapat memahami sesuatu tanpa menghubungkannya dengan “ke-ada-an dirinya sendiri di dunia”. Konsep penafsiran obyektif dan bebas nilai menjadi problematis untuk diterapkan secara pasti.[8] Maka, ketika kita memahami teks maupun juga realitas, yang terjadi justru “relativisme”, bukan universalisme dan absolutisme kebenaran. Apa yang ingin diraih dalam netralitas nilai untuk mencapai obyektivitas dan keilmiahan sebuah ilmu menjadi absurd.
Ada sebuah tafsiran mengenai nilai yang dilihat menurut kaca mata sosiologi. Kita mungkin pernah mendengar pernyataan Max Weber, salah satu tokoh yang mengembangkan sosiologi, yang sampai pada kesimpulan bahwa sosiologi harus bersifat bebas-nilai. Memang, tafsiran Weber mengenai rasionalitas ada yang berorientasi pada nilai.[9] Tapi, nilai apa yang dimaksud di sini? Seorang pengikut Weberian, Peter L. Berger, menyatakan bahwa hampir tidak mungkin bagi seseorang manusia berada tanpa suatu nilai apapun. Ia mengakui bahwa seorang ahli sosiologi secara normal memang mempunyai banyak nilai, tapi dalam batas-batas kegiatannya sebagai seorang ahli sosiologi hanya ada satu nilai fundamental, yaitu integritas ilmiah.[10] Jadi, nilai yang dimaksud adalah integritas seorang sosiolog dalam mencapai pengetahuan yang obyektif. Seorang sosiolog dengan berbagai macam praduga dan subyektivitas yang mungkin muncul pada dirinya, maka dia harus mampu mencoba memahami dan mengendalikan kemencengan yang harus dihapuskan dalam karya-karyanya.
Apakah dengan pernyataan Weber yang mengambil kesimpulan bahwa sosiologi itu harus bebas nilai menafikan adanya historisitas sebuah kebenaran obyektif? Rasionalitas yang dibangun Weber ternyata secara konsisten bersifat historis, yaitu menempatkan diri di dalam makna suatu zaman di mana ilmu pengetahuan tidak mampu lagi menciptakan makna karena agama dan pengetahuan telah diceraikan.[11] Di tengah memudarnya pesona modernitas dengan nihilisme makna, Weber masih berkeyakinan bahwa Tuhan dan nilai-nilai pemandu bisa untuk dipilih. Tuhan tidak mati, dan justru pengetahuan tidak bisa lagi menciptakan nilai-nilai mengenai diri kita sendiri.[12] Maksud dari teori sosial Weber yang bersifat historis adalah karena pengetahuan yang dihasilkan dari modernitas --salah satu sisi historis peradaban pada Abda Pencerahan-- itu memiliki kekaburan makna maka kita kini sebaiknya menciptakan makna-makna baru dengan tidak menafikan peran nilai dan Tuhan (agama) sebagai pemandu.
[1] Joseph MMT Situmorang, “Ilmu Pengetahuan dan Nilai-nilai”, dalam Majalah Driyarkara, Tahun XXII, No.4, hal. 13.
[2] Ignas Kleden, Sikap Ilmiah dan Kritik Kebudayaan, (Jakarta: LP3ES, 1988), cet.II, hal.24-25.
[[3] Ilyas Ba-Ynus, op.cit, hal. 37.
[4] F. Budi Hardiman, Menuju Masyarakat Komunikatif: Ilmu, Masyarakat dan Politik menurut Jurgen Habermas, (Yogyakarta: Kanisius, 1993), hal. 8-10.
[5] Ibid, hal. 11-14.
[6] Gregory Baum, Agama dalam Bayang-bayang Relativisme, terj. A. Murtajib Chaeri dan Masyhuri Arow, (Yogyakarta: Tiara Wacana dan Sisiphus, 1999), hal. 23-24.
[7] Lihat Richard King, Agama, Orientalisme, dan Postkolonialisme, terj. Agung Prihantoro, (Yogyakarta: Qalam, 2001) hlm. 137-144.
[8] Hans Georg Gadamer, Truth and Method, (New York: Seabury Press, 1975), hal. 15.
[9] Rasionalitas merupakan konsep dasar yang digunakan Weber dalam klasifikasinya mengenai tipe-tipe tindakan sosial. Tindakan rasional (menurut Weber) menurut pertimbangan yang sadar dan pilihan bahwa tindakan itu dinyatakan. Weber membagi rasionalitas tindakan ini ke dalam empat macam, yaitu: rasionalitas instrumental, rasionalitas yang berorientasi nilai, tindakan tradisional, dan tindakan afektif. Rasionalitas instrumental sangat menekankan tujuan tindakan dan alat yang dipergunakan dengan adanya pertimbangan dan pilihan yang sadar dalam melakukan tindakan sosial. Dibandingkan dengan rasionalitas instrumental, sifat rasionalitas yang berorientasi nilai yang penting adalah bahwa alat-alat hanya merupakan pertimbangan dan perhitungan yangs sadar; tujuan-tujuannya sudah ada dalam hubungannya dengan nilai-nilai individu yang bersifat absolut atau nilai akhir baginya. Lihat Paul Johnson, op.cit., hal. 220-1.
[10] Peter L. Berger, Humanisme Sosiologi, terj. Daniel Dhakidae, (Jakarta: Inti Sarana Aksara, 1985), hal. 11.
[11] Peter Beilharz, Teori-teori Sosial, terj. Sigit Jatmiko, (Yogyakarta: Pustaka Pelajar, 2002), hal. 370.
[12] Max Weber, From Max weber, peny. H.H. Gerth dan C.W. Mills, (London: Routledge, 1948), hal. 155.
Tuesday, 8 June 2010
It's a bad day
Today I went to campus and finded all my friends but my right leg still sick so I couldn't walked very well. After finished my studied at university I had chosen to stayed at cantin just for relaxation after studied and ate mie ayam, uhm so yummy...
Went to home after finished the lunch but I think that not lunch. I went to Budavisa for borrowed 3 manga and 4 goosebumps. Went home at 2.25 pm and worked all my job at home. Online with my brother notebook and still looking for all about Morphology but still don't understand about that, so confussed and want to finish it but I can't 'cause this Thursday I'll presentation in front of my class about that. I'm understand now why linguist is very difficult to understand because the other linguist very different and make me confusse to understanding.
After all my experience I think my life is so wonderfull and unforgetable by myself, it's all bless from God and my own.
Went to home after finished the lunch but I think that not lunch. I went to Budavisa for borrowed 3 manga and 4 goosebumps. Went home at 2.25 pm and worked all my job at home. Online with my brother notebook and still looking for all about Morphology but still don't understand about that, so confussed and want to finish it but I can't 'cause this Thursday I'll presentation in front of my class about that. I'm understand now why linguist is very difficult to understand because the other linguist very different and make me confusse to understanding.
After all my experience I think my life is so wonderfull and unforgetable by myself, it's all bless from God and my own.
Friday, 14 May 2010
K'naan : Fifa World Cup Athem South Africa 2010 Lyrics
Ooooooh Wooooooh
Give me freedom, give me fire, give me reason, take me higher
See the champions, take the field now, you define us, make us feel proud
In the streets are, exaliftin , as we lose our inhibition,
Celebration it's around us, every nations, all around us
Singin' forever young, singin' songs underneath the sun
Lets rejoice in the beautifull game.
And together at the end of the day.
WE ALL SAY
When I get older I will be stronger
They'll call me freedom Just like a wavin' flag
And then it goes back
And then it goes back
And then it goes back (x2)
Oooooooooooooh woooooooooohh hohoho
Give you freedom, give you fire, give you reason, take you higher
See the champions, take the field now, you define us, make us feel proud
In the streets are, exaliftin, as we lose our inhibition,
Celebration, it's around us, every nations, all around us
Singin' forever young, singin' songs underneath the sun
Lets rejoice in the beautifull game.
And together at the end of the day.
WE ALL SAY
When I get older, I will be stronger
They'll call me freedom
Just like a wavin' flag
And then it goes back
And then it goes back
And then it goes back (x4)
Wooooooooo Ohohohoooooooo ! OOOoooooh Wooooooooo
And we are all singin' it.
Give me freedom, give me fire, give me reason, take me higher
See the champions, take the field now, you define us, make us feel proud
In the streets are, exaliftin , as we lose our inhibition,
Celebration it's around us, every nations, all around us
Singin' forever young, singin' songs underneath the sun
Lets rejoice in the beautifull game.
And together at the end of the day.
WE ALL SAY
When I get older I will be stronger
They'll call me freedom Just like a wavin' flag
And then it goes back
And then it goes back
And then it goes back (x2)
Oooooooooooooh woooooooooohh hohoho
Give you freedom, give you fire, give you reason, take you higher
See the champions, take the field now, you define us, make us feel proud
In the streets are, exaliftin, as we lose our inhibition,
Celebration, it's around us, every nations, all around us
Singin' forever young, singin' songs underneath the sun
Lets rejoice in the beautifull game.
And together at the end of the day.
WE ALL SAY
When I get older, I will be stronger
They'll call me freedom
Just like a wavin' flag
And then it goes back
And then it goes back
And then it goes back (x4)
Wooooooooo Ohohohoooooooo ! OOOoooooh Wooooooooo
And we are all singin' it.
The Story of Saiunkoku Monogatari I keren banget loh....
The Story of Saiunkoku (彩雲国物語, Saiunkoku Monogatari?, lit. Tale of the Land of Colored Clouds) is a series of Japanese light novels written by Sai Yukino and illustrated by Kairi Yura. As of December 2008, fourteen volumes of the series have been released. Three side story anthologies have also been released, collecting stories originally published in The Beans magazine.
A manga version, also illustrated by Kairi Yura, is serialized in Beans Ace, which is published by Kadokawa Shoten. However when Beans Ace ended, the manga was moved to Monthly Asuka. Currently, five tankōbon volumes have been released. The series has been licensed by Viz Media for an English release in North America as part their Shojo Beat imprint.
The anime adaptation series, produced by Madhouse Studios, is directed by Jun Shishido, and broadcast on the Japanese television network NHK on Saturday mornings. The first season began airing on April 8, 2006, and completed its run on February 24, 2007, airing a total of 39 episodes. The second season, titled Saiunkoku Monogatari Second Series (彩雲国物語 第2シリーズ?) began airing on April 7, 2007 and consists of another 39 episodes, ending its run on March 8, 2008.
Plot
Story
Set in the fictional empire of Saiunkoku, the story centers on Shurei Kou, a descendant of a noble family that has fallen on hard times.
Her father works as a librarian in the Imperial palace, a post which offers prestige and respect, but little compensation. Shurei teaches in the temple school and works odd jobs to make ends meet, but her dream is to pass the imperial examinations and take a post in government, a path forbidden to women.
Shurei's plans come to an abrupt halt when the Emperor's Grand Advisor makes a startling offer for her to join the imperial household for six months as the young Emperor's consort and teach the Emperor to be a responsible ruler. If she succeeds, the financial reward will be great.
The story details Shurei's growing relationship with the Emperor and other members of the court, the intrigues of imperial politics, and her commitment to better herself and her country.
Setting
According to legend, Saiunkoku was once infested by demons who threw the country into turmoil. A brave young warrior named Sō Gen gathered together the Eight Enlightened Sages of Colour and drove away the demons.
Sō Gen then forged the nation of Saiunkoku and became its first emperor. After Sō Gen's death, the eight sages disappeared, but according to legend they still exist among the people. A beautiful shrine was built for the Eight Coloured Sages and still stands within the Imperial City.
Saiunkoku had always been divided into eight provinces named after colours of the rainbow: . Six hundred years ago, the Emperor commanded each ruling clan to change its name to match its province. Commoners were forbidden to use the same family names as nobles.
List of Saiunkoku's provinces
* Ran (藍, Ran?, Indigo) — The most powerful clan in Saiunkoku, although it plays a dormant role in national politics.
* Hong (紅, Kō?, Crimson) — Equal power to Ran clan, with which it is known as the 'highest of nobility'.[n 1]
* Heki (碧, Heki?, Jade Green)-The family known to master both arts and literature.
* Ko (黄, Kō/Ki?, Yellow)[n 2]
* Haku (白, Haku?, White)
* Koku (黒, Koku?, Black)
* Sa (茶, Sa?, Brown) - The clan which held the least power in the land, trying to take their family honor higher up to a powerful degree
* Shi (紫, Shi?, Purple) — The Imperial family.
* Hyou (縹, Hyou?, Light Indigo) - A mysterious magician shadow-like clan in the story, although rarely playing any political role it also had one of great influence over the people.
Characters
Main article: List of The Story of Saiunkoku characters
Shurei Hong (紅 秀麗, Kō Shūrei?)
Shurei Hong is the daughter and only child of Shoka Hong of the Hong clan, one of the two most powerful clans in Saiunkoku. She is sixteen years old when the story begins. As a descendant of the direct line, she has the title hime, which means 'princess' or 'lady'. Despite the high social status of her clan, Shurei grew up in relatively impoverished circumstances. Her father's job brings little income, and much of the wealth of their family home was given to the needy during the devastating fight for the imperial succession eight years ago. There are no servants at the Hong residence, so Shurei has grown adept at household chores such as needlework, cooking and cleaning, traits unusual in a lady of high rank.
Ryuki Shi (紫 劉輝, Shi Ryūki?)
Ryuki Shi is the reigning emperor of Saiunkoku. He is nineteen years old when the story begins. The youngest of six brothers, he was an unlikely candidate to ascend to the throne. Of his five elder brothers, four killed each other over the succession and one was exiled for treason. Ryuki secretly hoped that Seien, his beloved older brother, would eventually return from exile and take his place as Emperor. Ryuki's avoidance of responsibility comes to an end when he meet Shurei, who tells him of her dreams to make a better life for the nation's people. Ryuki decides to take on his responsibilities and become a respectable Emperor.
Seiran Si (茈 静蘭, Shi Seiran?)
Seiran Si is a low-ranking army officer and the sole remaining retainer in the Hong household. Seiran was taken in thirteen years ago by Shoka Hong, but no one in the household knows about Seiran's past. He has made a vow to spend his life repaying the kindness of Shoka and Shurei Hong. He is a very skilled fighter and swordsman and is usually found following Shurei to guard her, even when she does not know it. Seiran is later revealed to be the previously exiled second elder brother of Ryuki, Seien. He then discreetly protects the emperor by guarding him and giving him hints on decisions to be made, as Seien was often referred to as the son with the greatest potential to become a good emperor in his childhood.
Koyu Ri (李 絳攸, Ri Kōyū?)
Though young, Koyu Ri is a civil official holding a high position in the government. He is the Assistant Secretary of Civil Affairs which is one of the ministries under the State Affairs Department of the Imperial Chamber. Koyu became the youngest person ever to pass the official examinations at the age of 16, taking the top ranked "Jougen" spot. As the series begins, Koyu is assigned directly to the Emperor, a position that infuriates him because the wandering Emperor never carries out his duties and can rarely even be found. Despite his reputation as a genius, Koyu is notorious for having no sense of direction. He gets lost in the palace within 30 steps and it sometimes takes him two hours to get to a destination that only takes 15 minutes for another person, though he does seem to find his way when there is trouble or when he is drunk.
Shuei Ran (藍 楸瑛, Ran Shūei?)
He is the General of the Shaorin army. Also part of the Ran family, one of the two greatest clans. The fourth oldest of five brothers. A very skilled swordsman and is usually calm, but likes to tease others. His fighting skills are legendary, due to his training by the Shiba clan (retainers of the Ran clan who excel in swordsmanship). He claims to be Koyu's best friend, though Koyu keeps denying it. Unlike Koyu, Shuei is a womanizer. He often mentions how nice it is to spend time with women and is surrounded by a horde of women after winning the fighting tournament.
A manga version, also illustrated by Kairi Yura, is serialized in Beans Ace, which is published by Kadokawa Shoten. However when Beans Ace ended, the manga was moved to Monthly Asuka. Currently, five tankōbon volumes have been released. The series has been licensed by Viz Media for an English release in North America as part their Shojo Beat imprint.
The anime adaptation series, produced by Madhouse Studios, is directed by Jun Shishido, and broadcast on the Japanese television network NHK on Saturday mornings. The first season began airing on April 8, 2006, and completed its run on February 24, 2007, airing a total of 39 episodes. The second season, titled Saiunkoku Monogatari Second Series (彩雲国物語 第2シリーズ?) began airing on April 7, 2007 and consists of another 39 episodes, ending its run on March 8, 2008.
Plot
Story
Set in the fictional empire of Saiunkoku, the story centers on Shurei Kou, a descendant of a noble family that has fallen on hard times.
Her father works as a librarian in the Imperial palace, a post which offers prestige and respect, but little compensation. Shurei teaches in the temple school and works odd jobs to make ends meet, but her dream is to pass the imperial examinations and take a post in government, a path forbidden to women.
Shurei's plans come to an abrupt halt when the Emperor's Grand Advisor makes a startling offer for her to join the imperial household for six months as the young Emperor's consort and teach the Emperor to be a responsible ruler. If she succeeds, the financial reward will be great.
The story details Shurei's growing relationship with the Emperor and other members of the court, the intrigues of imperial politics, and her commitment to better herself and her country.
Setting
According to legend, Saiunkoku was once infested by demons who threw the country into turmoil. A brave young warrior named Sō Gen gathered together the Eight Enlightened Sages of Colour and drove away the demons.
Sō Gen then forged the nation of Saiunkoku and became its first emperor. After Sō Gen's death, the eight sages disappeared, but according to legend they still exist among the people. A beautiful shrine was built for the Eight Coloured Sages and still stands within the Imperial City.
Saiunkoku had always been divided into eight provinces named after colours of the rainbow: . Six hundred years ago, the Emperor commanded each ruling clan to change its name to match its province. Commoners were forbidden to use the same family names as nobles.
List of Saiunkoku's provinces
* Ran (藍, Ran?, Indigo) — The most powerful clan in Saiunkoku, although it plays a dormant role in national politics.
* Hong (紅, Kō?, Crimson) — Equal power to Ran clan, with which it is known as the 'highest of nobility'.[n 1]
* Heki (碧, Heki?, Jade Green)-The family known to master both arts and literature.
* Ko (黄, Kō/Ki?, Yellow)[n 2]
* Haku (白, Haku?, White)
* Koku (黒, Koku?, Black)
* Sa (茶, Sa?, Brown) - The clan which held the least power in the land, trying to take their family honor higher up to a powerful degree
* Shi (紫, Shi?, Purple) — The Imperial family.
* Hyou (縹, Hyou?, Light Indigo) - A mysterious magician shadow-like clan in the story, although rarely playing any political role it also had one of great influence over the people.
Characters
Main article: List of The Story of Saiunkoku characters
Shurei Hong (紅 秀麗, Kō Shūrei?)
Shurei Hong is the daughter and only child of Shoka Hong of the Hong clan, one of the two most powerful clans in Saiunkoku. She is sixteen years old when the story begins. As a descendant of the direct line, she has the title hime, which means 'princess' or 'lady'. Despite the high social status of her clan, Shurei grew up in relatively impoverished circumstances. Her father's job brings little income, and much of the wealth of their family home was given to the needy during the devastating fight for the imperial succession eight years ago. There are no servants at the Hong residence, so Shurei has grown adept at household chores such as needlework, cooking and cleaning, traits unusual in a lady of high rank.
Ryuki Shi (紫 劉輝, Shi Ryūki?)
Ryuki Shi is the reigning emperor of Saiunkoku. He is nineteen years old when the story begins. The youngest of six brothers, he was an unlikely candidate to ascend to the throne. Of his five elder brothers, four killed each other over the succession and one was exiled for treason. Ryuki secretly hoped that Seien, his beloved older brother, would eventually return from exile and take his place as Emperor. Ryuki's avoidance of responsibility comes to an end when he meet Shurei, who tells him of her dreams to make a better life for the nation's people. Ryuki decides to take on his responsibilities and become a respectable Emperor.
Seiran Si (茈 静蘭, Shi Seiran?)
Seiran Si is a low-ranking army officer and the sole remaining retainer in the Hong household. Seiran was taken in thirteen years ago by Shoka Hong, but no one in the household knows about Seiran's past. He has made a vow to spend his life repaying the kindness of Shoka and Shurei Hong. He is a very skilled fighter and swordsman and is usually found following Shurei to guard her, even when she does not know it. Seiran is later revealed to be the previously exiled second elder brother of Ryuki, Seien. He then discreetly protects the emperor by guarding him and giving him hints on decisions to be made, as Seien was often referred to as the son with the greatest potential to become a good emperor in his childhood.
Koyu Ri (李 絳攸, Ri Kōyū?)
Though young, Koyu Ri is a civil official holding a high position in the government. He is the Assistant Secretary of Civil Affairs which is one of the ministries under the State Affairs Department of the Imperial Chamber. Koyu became the youngest person ever to pass the official examinations at the age of 16, taking the top ranked "Jougen" spot. As the series begins, Koyu is assigned directly to the Emperor, a position that infuriates him because the wandering Emperor never carries out his duties and can rarely even be found. Despite his reputation as a genius, Koyu is notorious for having no sense of direction. He gets lost in the palace within 30 steps and it sometimes takes him two hours to get to a destination that only takes 15 minutes for another person, though he does seem to find his way when there is trouble or when he is drunk.
Shuei Ran (藍 楸瑛, Ran Shūei?)
He is the General of the Shaorin army. Also part of the Ran family, one of the two greatest clans. The fourth oldest of five brothers. A very skilled swordsman and is usually calm, but likes to tease others. His fighting skills are legendary, due to his training by the Shiba clan (retainers of the Ran clan who excel in swordsmanship). He claims to be Koyu's best friend, though Koyu keeps denying it. Unlike Koyu, Shuei is a womanizer. He often mentions how nice it is to spend time with women and is surrounded by a horde of women after winning the fighting tournament.
Empire State of Mind
[Jay-Z:]
Yeah,
Yeah, I'm ma up at Brooklyn,
Now I'm down in Tribe ca,
Right next to DeNiro,
But I'll be hood forever,
I'm the new Sinatra,
And since I made it here,
I can make it anywhere,
Yeah they love me everywhere,
I used to cop in Harlem,
All of my Dominicans
Right there up on Broadway,
Brought me back to that McDonald's,
Took it to my stash spot,
5-60 State street,
Catch me in the kitchen like a Simmons whipping Pastry,
Cruising down 8th street,
Off white Lexus,
Driving so slow but BK is from Texas,
Me I'm up at Bed Study,
Home of that boy Biggie,
Now I live on billboard,
And I brought my boys with me,
Say what up to Ty Ty, still sipping Mai-tai
Sitting court side Knicks and Nets give me high fives,
N-gga I be Spiked out, I can trip a referee,
Tell by my attitude that I most definitely from
[Alicia Keys:]
In New York,
Concrete jungle where dreams are made of,
There's nothing you can't do,
Now you're in New York,
These streets will make you feel brand new,
The lights will inspire you,
Let's hear it for New York, New York, New York
[Jay-Z:]
I made you hot nigga,
Catch me at the X with OG at a Yankee game,
Shit I made the Yankee hat more famous than a yankee can,
You should know I bleed Blue, but I ain't a crip tho,
But I got a gang of niggas walking with my clique though,
Welcome to the melting pot,
Corners where we selling rocks,
Afrika bambaataa shit,
Home of the hip hop,
Yellow cap, gypsy cap, dollar cab, holla back,
For foreigners it aint fitted they forgot how to act,
8 million stories out there and their naked,
Cities is a pity half of y'all won't make it,
Me I gotta plug Special Ed and I got it made,
If Jeezy's paying LeBron, I'm paying Dwayne Wade,
3 dice cee-lo
3 card Monte,
Labor day parade, rest in peace Bob Marley,
Statue of Liberty, long live the World trade,
Long live the king yo,
I'm from the empire state that's
[Repeat Chorus:]
[Jay-Z:]
Lights is blinding,
Girls need blinders
So they can step out of bounds quick,
The side lines is blind with casualties,
Who sipping life casually, then gradually become worse,
Don't bite the apple Eve,
Caught up in the in crowd,
Now your in-style,
And in the winter gets cold en vogue with your skin out,
The city of sin is a pity on a whim,
Good girls gone bad, the cities filled with them,
Mami took a bus trip and now she got her bust out,
Everybody ride her, just like a bus route,
Hail Mary to the city your a Virgin,
And Jesus can't save you life starts when the church ends,
Came here for school, graduated to the high life,
Ball players, rap stars, addicted to the limelight,
MDMA got you feeling like a champion,
The city never sleeps better slip you a Ambient
[Repeat Chorus:]
[Alicia Keys:]
One hand in the air for the big city,
Street lights, big dreams all looking pretty,
No place in the World that can compare,
Put your lighters in the air, everybody say yeah
Come on, come,
Yeah,
[Repeat Chorus:]
Yeah,
Yeah, I'm ma up at Brooklyn,
Now I'm down in Tribe ca,
Right next to DeNiro,
But I'll be hood forever,
I'm the new Sinatra,
And since I made it here,
I can make it anywhere,
Yeah they love me everywhere,
I used to cop in Harlem,
All of my Dominicans
Right there up on Broadway,
Brought me back to that McDonald's,
Took it to my stash spot,
5-60 State street,
Catch me in the kitchen like a Simmons whipping Pastry,
Cruising down 8th street,
Off white Lexus,
Driving so slow but BK is from Texas,
Me I'm up at Bed Study,
Home of that boy Biggie,
Now I live on billboard,
And I brought my boys with me,
Say what up to Ty Ty, still sipping Mai-tai
Sitting court side Knicks and Nets give me high fives,
N-gga I be Spiked out, I can trip a referee,
Tell by my attitude that I most definitely from
[Alicia Keys:]
In New York,
Concrete jungle where dreams are made of,
There's nothing you can't do,
Now you're in New York,
These streets will make you feel brand new,
The lights will inspire you,
Let's hear it for New York, New York, New York
[Jay-Z:]
I made you hot nigga,
Catch me at the X with OG at a Yankee game,
Shit I made the Yankee hat more famous than a yankee can,
You should know I bleed Blue, but I ain't a crip tho,
But I got a gang of niggas walking with my clique though,
Welcome to the melting pot,
Corners where we selling rocks,
Afrika bambaataa shit,
Home of the hip hop,
Yellow cap, gypsy cap, dollar cab, holla back,
For foreigners it aint fitted they forgot how to act,
8 million stories out there and their naked,
Cities is a pity half of y'all won't make it,
Me I gotta plug Special Ed and I got it made,
If Jeezy's paying LeBron, I'm paying Dwayne Wade,
3 dice cee-lo
3 card Monte,
Labor day parade, rest in peace Bob Marley,
Statue of Liberty, long live the World trade,
Long live the king yo,
I'm from the empire state that's
[Repeat Chorus:]
[Jay-Z:]
Lights is blinding,
Girls need blinders
So they can step out of bounds quick,
The side lines is blind with casualties,
Who sipping life casually, then gradually become worse,
Don't bite the apple Eve,
Caught up in the in crowd,
Now your in-style,
And in the winter gets cold en vogue with your skin out,
The city of sin is a pity on a whim,
Good girls gone bad, the cities filled with them,
Mami took a bus trip and now she got her bust out,
Everybody ride her, just like a bus route,
Hail Mary to the city your a Virgin,
And Jesus can't save you life starts when the church ends,
Came here for school, graduated to the high life,
Ball players, rap stars, addicted to the limelight,
MDMA got you feeling like a champion,
The city never sleeps better slip you a Ambient
[Repeat Chorus:]
[Alicia Keys:]
One hand in the air for the big city,
Street lights, big dreams all looking pretty,
No place in the World that can compare,
Put your lighters in the air, everybody say yeah
Come on, come,
Yeah,
[Repeat Chorus:]
Thursday, 10 December 2009
Clow Reed
Clow Reed is the creator of the Clow Cards (also referred to as "The Clow"), a series of cards resembling tarot cards with various magical powers within them. Additionally, he is the creator of Yue and Cerberus, assigned to protect The Clow and ensure that it gets passed on properly to new masters. Syaoran Li (Li Showron) is a distant relative of Clow, as Clow's mother's family is the Li Clan.
When Clow was nearing death, he chose Sakura Kinomoto (Sakura Avalon in Cardcaptors) to be the new mistress of The Clow. Sakura was not yet born at the time, but Clow's magical ability allowed him to foresee most of the future and plan many of the situations that would enable Sakura to succeed in taking full possession of the Clow Cards. This is the reason that Sakura's sealing wand is pink and cute; he wanted to make a suitable wand for the young girl who would be mistress.
Very little of Clow's personal life is known, although Kero often references his liking for playing jokes, and his constant smile and the likes and interests described in his manga quarter-page indicate that he was a content and mischievous person. There are also some hints, especially in the anime, that Clow and his creation Yue had some sort of connection that went deeper than Master and creation. However, whether this was a mutual romantic interest or simply one-sided on Yue's part in unknown.
During the first Cardcaptor Sakura movie, it is revealed that as an extremely powerful magician, Clow had a great deal of enemies, one of which is the movie's antagonist, a madoushi (sorceress) who held a bitter grudge against Clow even after she died. She is not named in the original version and simply referred to as the "Madoushi"; the English dub opted to name her "Su Yung". The Madoushi, who worked as a fortune-teller, found that Clow's ability to accurately predict the future affected her own business and developed a deep hatred for him. She challenged her rival to frequent duels and eventually cast a spell that allowed her spirit to reside in a book after she died and draw Clow Reed to her. Once released from the book by Clow (or one possessing the Clow Cards), that person would become sealed in the book in her place. In the English dub, Su Yung was actually a student of Clow's and they had loved one another. However, her desire to become powerful resulted in spreading destruction rather than using it responsibly. The two were unable to see eye to eye concerning their belief as to how magic should be used and an intense fight ensued. When she lost and died, Clow sealed her in an alternate dimension of his own creation, where she sought to free herself and pass onto the next world after taking revenge on Clow.
Sakura unintentionally releases the Madoushi during a trip to Hong Kong and the sorceress, refusing to believe Clow is dead, attacks the young cardcaptor and endangers her friends. She eventually relents when she realizes she truly loved Clow; she accepts his death and vanishes.
Clow makes an appearance in episode 46 just after Sakura has completed the Final Judgment, thus becoming the new mistress of The Clow. Here Clow explains the coincidences he had planned for Sakura--situations that would allow her to recapture all the Cards. He also advises Sakura to take care of her new power, the power that changed the original sealing wand into one that is completely Sakura's.
In episode 68, Sakura uses The Return to visit Clow prior to his death. Clow recognizes Sakura but does not concisely answer all of her questions. Sakura is mainly concerned that she would never be as great or as powerful as Clow, but Clow reminds her that she cannot keep comparing herself to him. Sakura is her own self, and she has already been fulfilling Clow's final wish, which is to allow his creations (the Cards, Cerberus, and Yue) to live in happiness under a new master. During this visit, Clow gives little to no insight about the recent mysterious happenings, though Sakura finds that out from Eriol when she returns to the present.
According to Kero in the manga, Clow Reed, having both an English and a Chinese parent, was able to combine occidental and oriental magic to create an entirely new type of magic--the Clow Cards. Like his later successor, Sakura, Clow's magic is a balance between the sun and the moon. His power is of darkness, an affiliation which his reincarnation, Eriol Hiiragizawa, shares, and which manifests itself in the chant used to release the sealing staff (which uses Clow's power until Sakura transforms it under her own power of the stars).
Clow Reed's present-day reincarnation is Eriol Hiiragizawa (Eli Moon), appearing in season three of the anime. In the manga, Sakura's father, Fujitaka Kinomoto (Aiden Avalon) is also a reincarnation (but just one-half, while Eriol is the other). Eriol retains all of Clow's past memories and all of his magic. Clow was not able to split his magic apart into the two new bodies and Eriol's final wish is for Sakura to take half of his magic and give it to her father. This wish not to be the most powerful magician was probably due to Clow Reed's desire for Yuuko to stay alive, which led to the events of Tsubasa Reservoir Chronicle.
Eriol's purpose is to create situations, much like Clow did in season one, that would allow Sakura to convert the Clow Cards into Sakura Cards, putting them wholly under her magical influence and completely finishing the transition of The Clow from Clow Reed to Sakura.
Because Eriol is Clow's reincarnation, Sakura and company continuously detect Clow's presence during Eriol's trials. This leads to suspicion in Sakura when she visits Eriol's manor in episode 65 and feels Clow's presence all over, especially in Eriol's armchair. The manor was indeed inhabited by Clow when he was alive, but Sakura does not fully realize this until the end of the series.
After learning that Clow was reincarnated, Yue protests the entire situation involving Sakura having to become the new master of The Clow. Eriol, holding Clow's memories, explains that he is not the actual Clow Reed, who would never return to this world. This is why Clow entrusted everything to Sakura. However Eriol offers to talk about his memories whenever Yue wishes.
Yuuko Ichihara, a main character in xxxHolic, repeatedly talks about Clow. While the exact nature of their relationship is uncertain, they are known to have worked together to create the two Mokonas who appear in xxxHolic and Tsubasa. Fei Wong Reed, who appears in Tsubasa: RESERVoir CHRoNiCLE, is also Clow Reed's relative, and considers Yuko and Clow as barriers.
Clow Reed is mentioned in Tsubasa: RESERVoir CHRoNiCLE, and he was personally acquainted to Yūko Ichihara. The two together created the Mokonas that would help Syaoran, Sakura, Fai and Kurogane travel across dimensions. Fei Wong Reed, the mastermind who initially guides the journey of Sakura and Syaoran across the dimensions, is an ancestor of Clow Reed's; though Fei Wong refers to Clow as an interloper in his affairs. Clow Reed is also the father of the clone Sakura-hime, and hence the real "Syaoran" is his 'grandson'.
Clow had accidentally wished for Yuuko to live, thus severing her time from all dimensions. Clow regretted this wish, and no longer wanted the title of "world's most powerful magician". After "Syaoran" had reversed time, to fill in the void left by the changed destinies of those who knew of the Seal on "Sakura", Clow travelled to Clow Country, leaving behind (he 'died' and was reincarnated) those he knew and cared about (from the manga, it appears to refer to Cerberus and Yue), as well as his power (when he died, he reincarnated himself into Eriol with all his power and memory and Fujitaka, who is the father of Cardcaptor Sakura, and in turn he moved to Clow Country), and took the role of king, becoming father to the clone Sakura and Touya. He allowed the excavation of the ruins in the country under the direction of the archaeologist, Fujitaka, and also allowed Fujitaka's adopted son, Syaoran, to become a close friend of his daughter Sakura. He would later teach Yukito, the current High Priest of Clow, his knowledge of magic.
When Clow was nearing death, he chose Sakura Kinomoto (Sakura Avalon in Cardcaptors) to be the new mistress of The Clow. Sakura was not yet born at the time, but Clow's magical ability allowed him to foresee most of the future and plan many of the situations that would enable Sakura to succeed in taking full possession of the Clow Cards. This is the reason that Sakura's sealing wand is pink and cute; he wanted to make a suitable wand for the young girl who would be mistress.
Very little of Clow's personal life is known, although Kero often references his liking for playing jokes, and his constant smile and the likes and interests described in his manga quarter-page indicate that he was a content and mischievous person. There are also some hints, especially in the anime, that Clow and his creation Yue had some sort of connection that went deeper than Master and creation. However, whether this was a mutual romantic interest or simply one-sided on Yue's part in unknown.
During the first Cardcaptor Sakura movie, it is revealed that as an extremely powerful magician, Clow had a great deal of enemies, one of which is the movie's antagonist, a madoushi (sorceress) who held a bitter grudge against Clow even after she died. She is not named in the original version and simply referred to as the "Madoushi"; the English dub opted to name her "Su Yung". The Madoushi, who worked as a fortune-teller, found that Clow's ability to accurately predict the future affected her own business and developed a deep hatred for him. She challenged her rival to frequent duels and eventually cast a spell that allowed her spirit to reside in a book after she died and draw Clow Reed to her. Once released from the book by Clow (or one possessing the Clow Cards), that person would become sealed in the book in her place. In the English dub, Su Yung was actually a student of Clow's and they had loved one another. However, her desire to become powerful resulted in spreading destruction rather than using it responsibly. The two were unable to see eye to eye concerning their belief as to how magic should be used and an intense fight ensued. When she lost and died, Clow sealed her in an alternate dimension of his own creation, where she sought to free herself and pass onto the next world after taking revenge on Clow.
Sakura unintentionally releases the Madoushi during a trip to Hong Kong and the sorceress, refusing to believe Clow is dead, attacks the young cardcaptor and endangers her friends. She eventually relents when she realizes she truly loved Clow; she accepts his death and vanishes.
Clow makes an appearance in episode 46 just after Sakura has completed the Final Judgment, thus becoming the new mistress of The Clow. Here Clow explains the coincidences he had planned for Sakura--situations that would allow her to recapture all the Cards. He also advises Sakura to take care of her new power, the power that changed the original sealing wand into one that is completely Sakura's.
In episode 68, Sakura uses The Return to visit Clow prior to his death. Clow recognizes Sakura but does not concisely answer all of her questions. Sakura is mainly concerned that she would never be as great or as powerful as Clow, but Clow reminds her that she cannot keep comparing herself to him. Sakura is her own self, and she has already been fulfilling Clow's final wish, which is to allow his creations (the Cards, Cerberus, and Yue) to live in happiness under a new master. During this visit, Clow gives little to no insight about the recent mysterious happenings, though Sakura finds that out from Eriol when she returns to the present.
According to Kero in the manga, Clow Reed, having both an English and a Chinese parent, was able to combine occidental and oriental magic to create an entirely new type of magic--the Clow Cards. Like his later successor, Sakura, Clow's magic is a balance between the sun and the moon. His power is of darkness, an affiliation which his reincarnation, Eriol Hiiragizawa, shares, and which manifests itself in the chant used to release the sealing staff (which uses Clow's power until Sakura transforms it under her own power of the stars).
Clow Reed's present-day reincarnation is Eriol Hiiragizawa (Eli Moon), appearing in season three of the anime. In the manga, Sakura's father, Fujitaka Kinomoto (Aiden Avalon) is also a reincarnation (but just one-half, while Eriol is the other). Eriol retains all of Clow's past memories and all of his magic. Clow was not able to split his magic apart into the two new bodies and Eriol's final wish is for Sakura to take half of his magic and give it to her father. This wish not to be the most powerful magician was probably due to Clow Reed's desire for Yuuko to stay alive, which led to the events of Tsubasa Reservoir Chronicle.
Eriol's purpose is to create situations, much like Clow did in season one, that would allow Sakura to convert the Clow Cards into Sakura Cards, putting them wholly under her magical influence and completely finishing the transition of The Clow from Clow Reed to Sakura.
Because Eriol is Clow's reincarnation, Sakura and company continuously detect Clow's presence during Eriol's trials. This leads to suspicion in Sakura when she visits Eriol's manor in episode 65 and feels Clow's presence all over, especially in Eriol's armchair. The manor was indeed inhabited by Clow when he was alive, but Sakura does not fully realize this until the end of the series.
After learning that Clow was reincarnated, Yue protests the entire situation involving Sakura having to become the new master of The Clow. Eriol, holding Clow's memories, explains that he is not the actual Clow Reed, who would never return to this world. This is why Clow entrusted everything to Sakura. However Eriol offers to talk about his memories whenever Yue wishes.
Yuuko Ichihara, a main character in xxxHolic, repeatedly talks about Clow. While the exact nature of their relationship is uncertain, they are known to have worked together to create the two Mokonas who appear in xxxHolic and Tsubasa. Fei Wong Reed, who appears in Tsubasa: RESERVoir CHRoNiCLE, is also Clow Reed's relative, and considers Yuko and Clow as barriers.
Clow Reed is mentioned in Tsubasa: RESERVoir CHRoNiCLE, and he was personally acquainted to Yūko Ichihara. The two together created the Mokonas that would help Syaoran, Sakura, Fai and Kurogane travel across dimensions. Fei Wong Reed, the mastermind who initially guides the journey of Sakura and Syaoran across the dimensions, is an ancestor of Clow Reed's; though Fei Wong refers to Clow as an interloper in his affairs. Clow Reed is also the father of the clone Sakura-hime, and hence the real "Syaoran" is his 'grandson'.
Clow had accidentally wished for Yuuko to live, thus severing her time from all dimensions. Clow regretted this wish, and no longer wanted the title of "world's most powerful magician". After "Syaoran" had reversed time, to fill in the void left by the changed destinies of those who knew of the Seal on "Sakura", Clow travelled to Clow Country, leaving behind (he 'died' and was reincarnated) those he knew and cared about (from the manga, it appears to refer to Cerberus and Yue), as well as his power (when he died, he reincarnated himself into Eriol with all his power and memory and Fujitaka, who is the father of Cardcaptor Sakura, and in turn he moved to Clow Country), and took the role of king, becoming father to the clone Sakura and Touya. He allowed the excavation of the ruins in the country under the direction of the archaeologist, Fujitaka, and also allowed Fujitaka's adopted son, Syaoran, to become a close friend of his daughter Sakura. He would later teach Yukito, the current High Priest of Clow, his knowledge of magic.
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