Written by: A. Makmur Makka
As time is short, I will read this text in bits and pieces, so that the time given to me can be precise. How to harness two different cultures and traditions into an axis for community empowerment. This material requires special research, not just a personal perception, perhaps a stereotype, simply because I once lived in the center of Javanese culture, Yogyakarta. The seat of the “real” King of Java, established by Sinuhun Hamengkubuwono I, after the 1755 Giyanti Agreement with the VOC.
Whenever I think of Yogyakarta, I always think of a collection of columns (in several books) by culturalist and sociologist Umar Kayam entitled Mangan Ora Mangan Pokoke Kumpul. In that book, episode by episode, I always rediscover what my experience was like while interacting in a Javanese society and culture, a picture of Javanese ethnic sociology.
So it is when I read Pengakuan Pariyam, a lyric poem by Linus Suryadi AG. I re-imagine life in the houses of past princes in Langenstran and Notoprajan, which are fenced with high walls, shady and beautiful. The sociology of aristocratic life, complete with the family intrigues and petty scandals of the young raden-raden. Because of this, I am slightly biased in my perception of Javanese culture. Because for me, what I experienced during my time in Yogyakarta, interacting with the people, was only beautiful and memorable.
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Javanese culture
I see the advantages of Javanese culture:
- Attention to manners, courtesy, humility.
- Prioritizing harmony and harmony, maintaining the balance of the micro and macro worlds, as well as the balance of nature and humans.
- Paying attention to spiritual and mystical life. Prof. Mr. Hardjono, my professor at UGM Yogyakarta, came every day to give lectures at Pagelaran (part of the Yogyakarta palace) on an onthel bicycle and had his office in a small room under a banyan tree. His lectures never cease to address spiritual life in the face of technology. For example, he said; “compare the quality of factory-produced rice (technology) with that processed naturally (traditional). You will feel how savory and delicious the rice produced by farmers in Pakem (a village near Kaliurang) is compared to rice processed by machines”.
- Arts in the form of rich and multi-volume literary works (Pararaton), Serimpi dances. Bedhaya is a very high artistic expression, rich with symbolism. Notice the hand movements and the rhythm of the music. The gamelan music uses a calculated “tempo” with precise precision, before the gong is struck. Through pauses and “tempo”, the players instinctively/feelingly perform their duties with patience. One of the most impressive is Salendro, a scale consisting of six notes in one octave, do, re, mi, fa, sol. It feels light, calm and serene. (Compare to Pakkarena Dance from South Sulawesi, where the drums beat loudly, the shrill “pui-pui” can be heard up to a kilometer away, says Dwiki Dharmawan), taking away our concentration on the dancers, as if the drummers, gongs, and pui-pui are playing according to their own expression, forgetting the dancers’ movements. The Gandrang Bulo dance performed by the children seemed improvised, although it was fun and entertaining.
- Simplicity and modesty. A person is valued not from materials, but attitude and character.
- Avoidance of conflict, but harmony. Before getting angry at someone, one precedes with the word “Sorry, yes”. Get angry, apologize first.
Bugis culture
Meanwhile, the advantages of bugi culture include:
- Courage and honesty, adherence to customs.
- Ability to adapt to the environment.
- Independence and resilience (becoming a sailor and succeeding in a foreign country).
Javanese and Bugis Concepts of Power
The concept of Javanese power according to Benedict Anderson in the book The Idea of Power in Javanese Culture, among others:
- Cosmic energy (revelation that cannot be seen). Power is not entirely rational and logical. Power is ascribed to supernatural support (revelation) or one’s karma. (Sultan Agung for example waited for revelation/wangsit from Nyai Roro Kidul, Prince. Diponegroro, meditated in the Selarong Cave to get wangsit from Sultan Agung.
- Power is symbolic and centralized.
- Power is invisible, untouchable.
- Power is absolute and not to be divided (contrary to the concept of democracy).
As a matter of fact, the leader/king feels elected by karma, destiny (perhaps revelation). Thus, elections and decisions of the people’s representative council are merely procedural. Everything can be regulated. To “manage” it requires a tool of power, the ultimate (Soeharto: Golkar, Joko Widodo: Grand Coalition Party). Wallahualam.
The Bugis concept of power, among others:
- Obedience and submission to adat (ade’ mi ripopuang).
- Gender equality (in the royal system), there were about four queens who reigned in Bone, the center of the Bugis kingdom. The Queen was not just symbolic, but the Queen who went down to the battlefield to lead her people to fight against the enemy (the Dutch). In other words, a leader (King) does not have to be a man.
- Patron and Client Relationship. If a person feels indebted to a leader, he or she will declare lifelong loyalty and devotion, regardless of whether the leader is wrong or right (Polopa ta Polo Panni).
- Kings who are considered despotic (unfair, violating customary provisions) can be immediately deposed (ipelesso-bugis).
- The selection of the king was formally through the traditional council of Bate Salapang (Makassar). The decision to appoint a king was made through the deliberations of the adat council. The adat council can act as an advisor to give consideration if there is a dispute in the community.
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Javanese and Bugis culture for community empowerment
Bugis: resilience, shame of underachievement, independence, adaptability in the society in which they live.
Javanese: rigor, craft (prigel), innovation, simplicity, and conflict avoidance.
These two cultures are capital that can be used for community empowerment. (*)