The Third Space Formation of Hindu in Sidoarjo Siti Alif Ulfah Universitas Jember [email protected]
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Journal of Contemporary Sociological Issues, Volume 1, Issue 2 (2021), pp. 24-41 doi: 10.19184/csi.v1i2.20852 ISSN 2723-3456 E-ISSN 2775-2895 The Third Space Formation of Hindu in Sidoarjo Siti Alif Ulfah Universitas Jember [email protected] Abstract The article discusses the formation of the third space and articulation of the cultural identity of Hindus in Sidoarjo, East Java. There are social restrictions related to religious articulation, generally, in the discourse of the dominant. On the other hand, there was a minority group tried to represent their identity as Hindus. Those problems are discussed through ethnographic research methods. The research approach uses a post-colonial perspective, particularly theory of the third space (space in between) from Homi K. Bhabha. The result showed that Hindus interpreted and articulated its cultural space by identity negotiation. Through the setting and image of Sidoarjo regency, there are three categories of Sidoarjo’s Hindus: Hinduism from Sidoarjo, Hinduism from outside Sidoarjo, and Hinduism from Bali. Although there is a mixture of the three categories, they develop strategies in dealing with the dominant discourse. Hindus carry out these strategies by developing a third spatial formation which is shaped by cultural codes and social networks, educational institution and military structure, also through ogoh-ogoh. Thus, the third space for Hindus are productive, dynamic, and negotiate. Keywords: Hindu community, postcolonial identity, third space I. INTRODUCTION This research begins with the demolition of the statue in the Sidoarjo square which is related to the city icon that the local government tries to promote. In 2015, a demonstration effort by a number of Islamic organizations protested against the establishment of the Jayandaru Monument and took down 9 statues representing the various occupations of the Sidoarjo community. The construction of the Jayandaru monument was initiated by a company in the field of shrimp and seafood trade in Sidoarjo. The nine statues are in the form of humans which are considered to violate Islamic values and culture of the Sidoarjo people. The statue was done by an artist from Bali1. The events represented the state legitimizing its power and how the local community negotiated on state power. The square is a public space where people voice their aspirations, interests, demonstrations, and place their opinions through the city concept. The local government deliberately invited artists from Bali who are considered capable of articulating the government's intention of the image of the city. The artist who came from Bali had different style of art work from the dominant discourse in Sidoarjo. Thus, there were clashes with Islamic perspective which considered statues to resemble humans and it was forbidden in Islamic culture. In more detail, this research is based on the figuration of the demolition of the statue in the plaza which were represented by three characters. First, the residents and 1 See more: https://www.merdeka.com/peristiwa/bentuk-manusia-sempurna-monumen-jayandaru- sidoarjo-dianggap-berhala.html Accessed on 24 November 2016 at 16.15 WIB.] 25 | Journal of Contemporary Sociological Issues the banser who demonstrated to the local government to dismantle the statue because of the contrary to Islamic sharia. At this point, it characterizes the strength of the masses which dominant, therefore this group is used to control the social space in Sidoarjo in the name of Islam. Second, local government that formulates regional policies, including the allocation of funds to create the image of the city and landmarks of Sidoarjo through the statue. As a representation of the state and apparatus that should be able to manage plurality, it is 'challenged' by the dominant power. Third, artists who are imported from Bali with artistic images and Hindu traditions attached to their profession. It marks them as a marginal group that places art and tradition through Hinduism becoming a vulnerable group against dominant forces. Thus, it was interesting to explore the work of articulations outside the dominant group. It is crucial to discuss identity struggle for Hindus as minority group and immigrants from outside Sidoarjo who face the dominant power. The number of Hindus officially recorded as Parisada Hindu Darma Indonesia (PHDI) Sidoarjo is 450 families spread across 12 sectors in several sub-districts (according to the Chairman of PHDI Sidoarjo). The Hindu Sidoarjo community internally strengthens their existence through institutions within the Parisadha Hindu Dharma Indonesia (PHDI) which was initiated by the government to forge synergies between Hindus across the country. And a problem which has not yet been resolved is about a temple which has not received a permit. The Hindus built temple as a place of worship (function of religiosity) to Sang Hyang Widhi (God Almighty). Geertz2 talks about the various functions of temples which are closely related to the existence of Hindus. Temples in Sidoarjo are spread across 3 locations, namely Nirwala Jati Temple in Sekelor, Balongbendo District, then Margo Wening Temple in Balonggarut Village, Krembung District and finally Jala Sidhi Amarta Temple in the Juanda Navy cluster area. The Hindus in Sidoarjo have historical roots but not fully considered to be present. The traces of Hindu heritage in the Sidoarjo can be seen from the remains of artifacts and representations of temple buildings. It was another problem of cultural articulation. Sidoarjo is not only seen from a single narrative based on religion, therefore it is urgent to explore Hindus narration on the one hand and how this religion becomes part of cultural articulation. To emphasize the problematic identity of Hindus in the reflection of Sidoarjo's hegemonic discourse, the research used Bhabha’s work which articulates the importance of identity.3 Bhabha calls it "the third space in the "other", which means there is a space for dialogue between a minority and the dominant power. “The other” is seen from the standpoint of the minority. Thus, there is hybridity space among the dominant discourse. The concept of hybridization is defined as a form of subjectivity of colonial subjects. Subjects are positioned to have awareness of their self and their past, of themselves with who controls them, of themselves with all knowledge systems that position themselves in a social space. From the existing consciousness, the subject 2 Clifford Geertz, Tafsir Kebudayaan (Yogyakarta: Kanisius, 1992). 3 Richard King, Agama, Orientalisme, dan Poskolonialisme (Yogyakarta: Qalam, 2001). 26 | The Third Space Formation of Hindu in Sidoarjo creates a practice that differentiates itself from all the systems that govern itself, by displaying a rift in the unity of the ruling knowledge system, by presenting a multiplicity in the ambivalence of the text, which seems to be always presented as a single, definite and without gap for subject placement rulers.4 The subject is trapped in a dominant space which is beyond his ability and differentiator. Then, the subject looks for an identity that is never fixed in a search. There is a period when the subject becomes fused or maintains an identity. There were identity struggles through a complex representation process and negotiation efforts for the subject's hybrid identity. In the negotiation, subject identity recognizes and denies the falsity that are attached to it and at the same time presents its otherness. In this sense, Bhabha's point his affirmation of the meaning of postcolonial identity.5 In the context of Hinduism in Sidoarjo, the subjects live spread out in complex and diverse habitation. In the daily life of Hindu subjects, a translation appears between their identity and the subjects outside themselves. The research specifically narrates the Hindus articulation in Sidoarjo’s dominant cultural space which is dynamic of spatial modeling in diversity and formations with an industrial setting. Therefore, the problem underlined in the research was about the formation of the third space of the Hindus identity in Sidoarjo. In post-colonial studies, especially Homi K. Bhabha, the third space refers to the space of dominant groups trying to control and monopolize various forms of cultural articulation. However, there were spaces between the minority groups appearing in various ways which can be played. In particular, minority present in the complexities that exist in certain social categories. This qualitative research used ethnographic approach. The ethnographic approach is intended to describe certain groups, ethnicity, race, identity, etc. "Describing" according to Atkinson6 means that researchers are encouraged in sensory abilities and theoretical analysis skills to explore phenomena. The study used a postcolonial perspective which is translated as unresolved problems upon the state and colonialism. The data collection method was purposive technique with observation, interviews, and documentations. In this context, researcher aimed to describe the formation of Hindus in Sidoarjo who are still dealing with negotiations and cultural spaces. II. CULTURAL ENCOUNTERS: HINDU IDENTITY IN HISTORICAL NARRATIVE Next to the veranda of the madya temple (the middle part of the temple), in the midst of busy preparations for the Tawur Agung Kasanga (ceremony before Nyepi). Four people gathered to chat with each other. One of them is named Pak Ketut. Previously, the researcher asked Mr. Ketut for permission to participate in a