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Strengthening Indonesian National Identity Through History Semarang As a Maritime City: a Medium of Unity in Diversity

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Strengthening Indonesian National Identity Through History Semarang As a Maritime City: a Medium of Unity in Diversity STRENGTHENING INDONESIAN NATIONAL IDENTITY THROUGH HISTORY SEMARANG AS A MARITIME CITY: A MEDIUM OF UNITY IN DIVERSITY Oleh: Dewi Yuliati Jurusan Sejarah Fakultas Ilmu Budaya Universitas Diponegoro ABSTRACT This article talks about the dynamic of the formation of Semarang cultural identity especially Semarang arts and Semarang ritual tradition. Semarang is a city which has an unique growth and character. Based on traditional historical resources, Semarang had been already existed since the period of the expansion of Hindu culture. Its early development as a city ran parallel with the islamization in this region. Semarang was formed administratively on May 2 - 1547, when Ki Pandanarang II was chosen as the regent of this city by the Sultan of Pajang kingdom, Hadiwijawa. The administrative development of Semarang could not be separated from its good economic and geographical position. Because of its strategic position, the Dutch came to occupy this region and also spread its political, economic, social, and cultural influences in this region. To face these influences of foreign cultures, the people of Semarang took the way of peace and hybrid, so it could be argued that Semarang become a good medium of hybrid culture. This could also be concluded that Semarang is a maritime city which can be viewed as a good medium for strengthening Indonesian national identity: unity in diversity. Keywoords: Semarang, national identity, unity in diversity. A. INTRODUCTION National identity is distinctive elements, namely: (1) national culture, (2) feature of one nation. Various studies have nationalism, (3) national ethics, and (4) shown that a national identity is a direct national identity (Sartono Kartodirdjo, result of the presence of elements which 1993). National identity can only be traced come from people's daily lives, namely: on nations’ collective experiences or nations’ sense of belonging to one nation, national history, because it is exactly what has been symbols, language, the nation's history, cristallized through certain period and place national consciousness, blood ties, culture, (through history). music, cuisine, radio, television, etc. The national identity of most citizens B. RESEARCH PROBLEMS of one state or one nation tends to strengthen In the process of strengthening the when the country or the nation is threatened Indonesian national identity, modernization by outsiders or foreigners. The sense of and globalization has brought some new belonging to one nation becomes stronger cultural values such as materialism, when an external threat threatens the consumerism, hedonism, etc. and these citizens, so they feel that they have to unite values can cause the deterioration of with their fellow countrymen to protect national identity. If the nation could not themselves and fight against the common preserve and strengthen its identity, the threat. National identity is a part of nation following impact of modernization and character which consists of 4 primary globalization was that the nation would loose its national character, and have no some ajars (ajar = Hindu-Budha preacher). strong power to protect its national cultures This script shows also that there were 10 from total destruction. regions which had been conducted by ajars National identity has to be in Pulo Tirang, namely: Derana, Wotgalih, strengthened because this is closely related Brintik, Gajahmungkur, Pragota, Lebuapia, to the developing and recharging nationalism Tinjomoyo, Sejanila, Guwasela dan which can be defined as an ideology to Jurangsuru. Ki Pandan Arang could change determine vision of the future, and the basic the beliefs of these ajars and the people of pattern of living and being. Antony D. Smith this land from Hindu-Budha to Islam. argues that all men will be nationalists in the Cerita Rakyat sekitar Wali Sang day when they will recognize their identity, explains that Ki Pandan Arang left the and nationalism is a brotherhood born among sultanate of Demak, together with his son, those who have grown and suffered together, Pangeran Kasepuhan. From Demak they and can pool their memories under a went to south-western of Demak, and finally succession of common historical experiences they came to fertile land, namely Pulo (Anthony D. Smith, 1983: 22). Tirang. In this region Ki Pandan Arang built Based on the above mentioned problems, pesantren (Islamic school), in which so many this study presents some primary research people studied Islam, and because of the questions as follows: 1) Why does Semarang existence of this pesantren “Pulo Tirang” become a good medium of hybrid cultures?; was then densely populated. In this fertile 2) What kind of hybrid cultures does region, there were many tamarin (Javanese Semarang have?; 3) How do these hybrid language: asem) trees, which grew very cultures function as a medium of unity in rarely (Javenese language: arang). Based on diversity? this story, from the words asem and arang, the name of Semarang was formulated. C. DISCUSSION These above stories told us that the A. Formation of Semarang as a formation of Semarang city ran parallel with Maritime City the islamization and the political expansion A.1. Early Development of Semarang of Demak sultanate. Before the arrival of Ki Maritime city is a city that is formed Pandan Arang, Pulo Tirang was certainly a by all evidences that happened through the fertile land, and it was already inhabited by relationship between the land and the sea. those who had followed Hindu-Budha. Louis Wirth argued that a city is a huge and Based on the point of view of this good dense populated area, with heteregenous assets of Semarang, it is undisputable that populations. Grunfeld says that a city should the sultanate of Demak would do political have non-agrarian economic sectors and expansion to colonize this region. many buildings that stand closely ( S. Although Ki Pandan Arang had been Menno & Mustamin Alwi, 1994: 23-24). It successful in developing Semarang, the is difficult to say when the formation of administrative power was performed by his Semarang took place, because the written son, Pangeran Kesepuhan, who took title Ki historical resources are very limited. Pandan Arang II. This administrative power Amen Budiman used traditional was given to Pangeran Kasepuhan after Ki historical resources, Serat Kandhaning Pandan Arang I died. His official Ringgit Purwa , Script KBG No.7 which innaguration as the first regent of Semarang shows that Semarang was founded by Ki happened in 12 Rabiulawal 954 H or May 2, Pandan Arang, the son of Pangeran Sabrang 1547 AD. Pandan Arang II, the Semarang Lor, the second sultan of Demak. Acording regional ruler, was also a merchant and to this sript, in 1398 çaka or 1476 AD, Ki syahbandar (civil servant who manages of Pandan Arang came to a firtile cape “Pulo port affairs). His profession could be learned Tirang” in which he spread islam among from Babad Demak, edition of R.L. Melema (Amen Budiman: hlm. 104-105). gouverneur general of VOC in Semarang, According to this Babad Demak, Ki Pandan said also that there were many fishermen Arang was a rich syahbandar, and because who lived in kampung Kaligawe (Liem of his richness there were many merchants or Thian Joe, 1931:pg. 14). traders who could borrow money from him. Based on Catatan Tahunan Melayu Based on this story, it could be supposed that Semarang dan Cirebon (H.J. De Graaf, et. at the middle of the 16th century Semarang all, 1998: 3) in the 15th century was been a had developed as a maritime city which had close relationship between Semarang and maritime trade and society. Chinese traders. Furthermore this historical Catatan Tahunan Melayu Semarang resource tells us that in the 15th century there dan Cirebon (H.J. De Graaf, et all, 1997: had already existed muslims Chinese hlm 17 & 30) had given information that at settlement in Semarang. In 1413 Chinese the half of the 16th century, there was marine fleets from Ming Dynasty, led by Haj shipping yard in Semarang with chinese Sam Po Bo, repaired their ships in the human resources. During 1541-1546, this shipyard in Semarang. This written historical shipping yard had finished 1000 ships resource could be taken as an evidence that ordered by Sunan Prawoto (Sunan Mukmin), in the 15th century shipping trade activities in the son of Sultan Trenggono, the third Sultan Semarang was already excessive. of Demak. Besides traders and fishermen, Based on these above historical another part of the inhabitants of the old resources, it could be concluded that at the Semarang city were craftsmen. This middle of the 16th century Semarang had occupation could be traced from the already developed as a administrative and toponim, the name of a place which had been maritime city which based economically on identified with the occupations of their trade. These 2 characteristics were an inhabitants. Some toponims could be found important access of Semarang to become a in the centre of Semarang old city namely: good medium of the development of hybrid Sayangan (place of chopper craftsmen), cultures. Pandean (place of iron craftsmen), Kampung Batik (place of batik craftsmen), Kulitan A.2. Early Inhabitans and occupation (place of leather craftsmen), Jagalan (place The formation of Semarang as an of slaughterer), Gendingan (place of administrative city (region) at the half of the Javanese music instruments craftsmen), 16th century indicates us that this region had Pederesan ( place of sugar palm tappers), a good geographic and economic assets for Gandekan (place of gold craftsmen), the heteregenous people who seek better Pedamaran (place of the trading of dammar living. The occupations of the inhabitans of /substance for colouring batik) and Semarang at the beginning of the 16th Petudungan (place of huts craftsmen) ( H.M. century could be studied through the witness Van Dorp & Co., 1909: 88). The name of of Tome Pires, the Portugese sailor who these places (kampong) in the centre of the came to Semarang at that time.
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