Paramita:Paramita: Historical Historical Studies Studies Journal, Journal, 30(2), 30(2), 2020, 2020 145 -156 ISSN: 0854-0039, E-ISSN: 2407-5825 DOI: http://dx.doi.org/10.15294/paramita.v30i2.20691

THE BUSINESS ETHICS OF ’S SILVER ENTREPRENEURS FROM THE KINGDOM TO THE MODERN ERA

Muhammad Iqbal Birsyada, Septian Aji Permana Department of History Education, Universitas PGRI

ABSTRACT ABSTRAK

The silver business since the reign of Sri Sultan Bisnis perak sejak era pemerintahan Sri Sultan HB VIII has gained its position in driving the HB VIII telah mendapatkan posisi tersendiri economic progress of Kotagede’s people. The dalam mendorong kemajuan ekonomi silver industry, besides its economic values, is masyarakat Kotagede. Industri perak selain also a cultural asset of the people of Yogyakar- bernilai ekonomis tinggi dan potensial di pasar ta. From 1935-1938, there were more than 78 domestik maupun mancanegara juga menjadi silver entrepreneurs with a total annual pro- aset budaya masyarakat Yogyakarta. Sejak duction of 25 tons of silver. This study aims to 1935- 1938 terdapat lebih dari 78 pengusaha determine and to analyze the history of the perak dengan total produksi tiap tahun 25 ton silver business in Kotagede and the values perak. Penelitian ini bertujuan mengetahui inherited from the kingdom period to the mod- dan menganalisis sejarah perkembangan bisnis ern era. This research used the historical meth- perak di Kotagede beserta nilai-nilai yang di od by describing data on the development of wariskan dari era kerajaan sampai era modern. silver business in Kotagede in a descriptive, Penelitian ini menggunakan metode sejarah chronological manner combined with a phe- dengan memaparkan data-data perkembangan nomenological approach. This research shows bisnis perak di Kotagede secara deskriptif, the success of the silver industry in Kotagede kronologis yang digabungkan dengan pen- from the kingdom to the colonial era. It is sup- dekatan fenomenologis. Penelitian ini ported by the collective power of the craftsmen menghasilkan beberapa temuan sebagai beri- community and silver entrepreneurs. It was kut. Pertama, kesuksesan perkembangan perak also encouraged by the local government di Kotagede pada era kerajaan sampai koloni- which helped to open the silver market net- al selain ditopang oleh kekuatan kolektivitas work both at national and international levels. komunitas pengrajin dan pengusaha perak During the old order until the new order, the juga didorong oleh pemerintah lokal yang role of business actors in each founder of the membantu membuka jejaring pasar perak baik silver business in building marketing networks level nasional maupun internasional. Kedua, both nationally and internationally became pada masa orde lama sampai orde baru peran- one of the main factors in running the silver an aktor-aktor bisnis pada masing-masing industry in Kotagede. Third, the ethics inherit- pendiri usaha perak dalam membangun jarin- ed include honest, patient, simple, clean, neat, gan pemasaran baik tingkat nasional maupun conscientious, healthy intentions, innovative, internasional menjadi salah satu faktor utama hard work. dalam menjalankan roda bisnis perak di Ko- tagede. Ketiga, etika yang diwariskan dalam Keywords: Ethics, Business, Silver Entrepre- bisnis perak diantaranya adalah: jujur, sabar, neur, Value Inheritance sederhana, bersih, rapi, teliti, niat kuat, ino- vatif, kerja keras.

Kata Kunci: Etika, Bisnis, Pengusaha perak, pewarisan nilai.

Author correspondence Email: [email protected] 145 Available online at http://journal.unnes.ac.id/nju/index.php/paramita Paramita: Historical Studies Journal, 30(2), 2020

INTRODUCTION divided into three typologies, namely Multiple parties have widely studied the santri, priyayi and abangan. The santri com- influence of ethics and cultural spirit in munity in which is one of Geertz’s driving social change, both from econom- studies, is the most successful in building a ic, sociological, cultural, historical aspects collective base of economic power in the and even from religious aspects. These Modjokuto area. Ethical values contained aspects are interrelated with one another. in Islamic teachings can support the eco- However, various parties have tried to ap- nomic drivers of society, especially the proach the extent of the relationship be- santri. Besides that, most of the students tween ethical power and socio-cultural are affiliated with puritan organizations. change in a mono-disciplinary society. It Unlike the santri, priyayi and abangan can be seen in the study of Max Weber groups are less able to develop a base of (2005) first published in 1930, which has economic forces in the lower classes of dared to formulate a causal relationship society. Both of them apply the concepts between the cultural values of some Euro- of life and religion that tend to be syncret- pean populations with economic progress. ic, which is thicker with the teachings in Weber (2005), in his classic work, The the old Hindu-Buddhist tradition or often Protestant Ethic and the Spirit of Capitalism, referred to as the understanding of Ke- has succeeded in showing a robust theo- jawen. retical framework connecting the rationali- According to Clifford Geertz (1983), ty motives of social action with cultural Javanese society is divided into three di- values originate from religious teachings. chotomies of social groups namely santri, It is capable of arousing the progress com- priyayi and abangan, each of which has munity economy in Europe. different roles and representations. Priyayi Max Weber’s findings automatically represents the environment tradition of the refute Karl Marx’s earlier theoretical con- palace, while the abangan group represents ception states that socio-economic chang- the tradition of ancestral belief. At the es in Europe occur because of the struc- same time, the santri group represents the ture of the bourgeoisie to the proletariat in pesantren tradition that adheres to Islamic controlling the factors of production and teachings. The findings from Geertz above able to accumulate capital accumulation. then open up a wide range of studies on Karl Marx previously stated that the de- values, ethics, and mentality in Javanese velopment of the economic system of capi- culture. Geertz’s conclusions were later talism in Europe was due to material fac- refuted by various groups afterward. tors, one of which was the exchange of Geertz is considered by multiple scientists values of value change (Marx & Engels, after that to over-simplify the religious 1989; Sayers, 2003; Creaven, 2001; Ritzer values adopted by Javanese society by on- & Goodman, 2004; Ritzer & Smart, ly dividing three groups, namely santri, 2008). If Karl Marx focused more on ma- priyayi, and abangan. At the same time, the terial factors, Max Weber argued that the reality that occurs in Javanese society is progress of European society in the eco- that it continues to experience rapid devel- nomic field was one of which was deter- opment, especially in terms of social mo- mined by cultural factors that stem from bility, which significantly influences and the values of Protestant Christian religious enables the movement of a person from teachings. one community to another. The group’s Socio-historically, what happened to disputes are caused by the social mobility economic progress and capitalism in Eu- factor, which often changes in a short peri- rope also occurred in , especially od. For example, a priyayi can someday in Javanese society. Geertz’s study (1983) move to become a santri and an abangan in his work The Religión of Java that ana- can be a santri or priyayi, this adjusts the lyzing cultural values in Javanese priyayi position and role and social status inher- life found a Tesa that Javanese society is ent in each individual. Thus the hard work

146 Paramita: Historical Studies Journal, 30(2), 2020 that Geertz had built, which constructed always experienced a dialectical process the religious conditions of the Javanese with the social environment around them. community by only dichotomizing three The three groups, in reality, still experi- communities such as santri, priyayi and ence what is called the inclusion process abangan were considered too generalizing in each social class. However, in several to the social and cultural conditions of the studies, there were also groups of students existing Javanese community. who participated in what was called exclu- Socially, Geertz also studied the sion. They show their identity as a group value construction when they come face of reformist santri who then struggle in to face with established Javanese cultures. economic terms so that they become rich The structure indeed also has undergone a and able to make social changes in the long study from the perspective of shari’ah surrounding community. They bring up as well as in cultural studies, likewise, the banner of Islam as a basis for social from the priyayi and abangan communities action (Castle, 1982). Likewise with the who have their construction in under- study of Nakamura (1983) who discovered standing their religious and cultural val- the economic progress of the community, ues. especially in the Kotagede area of Several parties also conducted the Yogyakarta in the field of economics and study of relationship between santri, priya- the empowerment of the vulnerable com- yi, and abangan. Salim’s research (2013) munity because of cultural values derived on “Javanese Religion, Islam or Syncre- from reformist Islamic teachings as well as tism Comparing Woodward’s Islam in influential puritan organizations’ participa- Java and Beattys Varieties of Javanese tion. Even so, some of the santri groups Religion.” Mukaffa (2017) and Burdah who were successful in running businesses (2017) studied Islamic politics in the Sul- were inspired by the perspective of reform- tanate of Mataram during the Sultan ist and modernist Islamic thought. The Agung era. Both discovered that since the findings of Khanafi & Sumaningsih age of Sultan Agung, the concept of cul- (2012), in research entitled “Mysticism in tural values originating from Islamic Batik Industrial Relations The Study of teachings and Javaneseism had been sym- Trust Achievement on The Survivability bolically integrated through tradition and of Small-Medium Batik Industry at Pek- local culture. Even since the 15th century, alongan City” found that the muslim batik Islam entered Java with tolerance and craftsmen in Pekalongan can improve friendly to the local culture. Therefore, if their work performance and productivity. at the applicative level, the values It is because of the experience of the mys- contained in Javanese Islamic culture are tical spirit of Islam, one of them through more visible in syncretism because they rituals Manakiban, tahlilan, mauludan, and have been mixed with local traditions and haul. By carrying out a series of rituals, rituals such as the selametan ceremonies they feel more robust in the face of various and the like which represent substantially competition in the batik industry both lo- pre-Islamic cultural symbols. When, in cally and nationally. fact, what appears is the values of local In line with Burhani’s findings customs which have experienced what is (2017), Sirait’s study (2016) on “Religious then called Islamization. Attitude of Theological Traditionalists in Sulistiyono’s study (2016) on the The Modern Muslim Community Study “Common Identity Framework of Cultur- on Tahlilan in Kotagede” found that the al Knowledge and Practices of Javanese Muslim community in Kotagede, both Islam” and Burhani (2017) in his research from priyayi, santri and abangan, had a entitled “Geertz Trichotomy of Abangan, high tolerance attitude. Especially in terms Santri, and Priyayi Controversy and Conti- of values of harmony and mutual respect nuity” found that in its development the between one another. It can be seen in priyayi, abangan and santri communities tahlilan ritual ceremonies in each village.

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While the results of Amin Abdullah’s karta Sunanate during PB X, was consid- study (2017) entitled “Islam A Cultural ered to be very weak. Then the results of Capital in Indonesia and The Malay the Wasino study (2008; 2012; 2014), World: A Convergence of Islamic Studies, which examined the ethics of the Javanese Social Sciences and Humanities” and priyayi elite in Mangkunegaran praja Maftukhin studies (2016) on “Javanese showed far different results from Kasunan- Islam In Diaspora and Questions Locali- an. Wasino found that the success of the ty” seems to reinforce previous studies Mangkunegaran cadre in modernizing the which state that culturally the Islamic economy, especially in the community in Indonesia has a pattern of Mangkunegaran cadre, the role of the re- inclusiveness, open mind and has the forming elite was significant, especially in character of a humanism attitude as well terms of structuring the social structures as harmony. and systems of society which at that time It is different from the study of were still traditional. Geertz (1983) and Burhani (2017), who The success of the Mangkunegaran question the taxonomic relationship of the Praja in managing the Praja economy is Javanese trichotomy, namely santri, priyayi strongly influenced by the ethics and val- and abangan dialectically. Kuntowijoyo ues of the priyayi Mangkunegaran Wasino (2016) in one of his books entitled “Raja, family (2014). These values are the princi- Priyayi and Kawula” observes the ethics of ples of effectiveness, discipline, innova- the Javanese priyayi elite explicitly in Su- tive, economical, and careful in acting. rakarta Sunanate regarding the dualism Whereas in the case of moral ethics that mentality of the king Sri Pakukubowo X. are applied in Mangkunegaran praxis, there Kuntowijoyo explained that on the one are humans with the moral code of Satria hand the king was highly sacred with vari- Penandhita, a ruler who has the soul of a ous cultural accessories in Surakarta Suna- Brahmin, that is, a human being who is nate regarding the dualism mentality of responsible for the future of his servants in the king Sri Pakukubowo X. and a series the midst of Western colonialism that of magical symbols of authority. On the binds the independence of kings in Java. other hand, when the king was together In line with the results of the Wasi- with colonial officials held a party togeth- no study (2014), Birsyada et al. (2016) also er while dancing and drinking with pri- found that economic and business pro- yayis and royal servants while watching gress in the Mangkunegaran municipality the performing arts tayub. When com- was one of the main factors because of the pared to other Javanese rulers such as cultural and ethical values of Mangkunegaran, the king Sri Paku- Mangkunegaran Java. Likewise, with the buwono X did not have a robust Javanese results of Birsyada et al. (2017), who ex- ethic. Sri Pakubuwono X could not speak amined the business behavior carried out Dutch and could not count even in prac- by KGPAA. Mangkunegara IV produced tice, often squandering royal cash for par- findings that Mangkunegaran’s business ty ceremonies with Resident officials, pri- ethics had a significant influence as the yayi, and his subjects. Character and ethics driving force of Mangkunegaran’s pre- in leading are so weak that almost the king economic activities, one of which was does not have any authority whatsoever based on Sufi teachings and ethics. If dur- because it is confined under the shadow of ing the reign of KGPAA. Mangkunegara the domination of the Dutch colonial gov- IV Mangkunegaran region experienced ernment. Above all, the king must look for economic progress and prosperity, so in other preoccupations to fill his spare time Suharso et al. (2018), about the lifestyle of as a ruler, one of which is to embed politi- the middle-class economy in the priyayi cal symbols. group in Yogyakarta, the opposite hap- Kuntowijoyo (2006) found that Ja- pened. The Yogyakarta priyayi group has vanese priyayi ethics, especially in Sura- experienced many shifts. Among these

148 Paramita: Historical Studies Journal, 30(2), 2020 shifts is the change in Javanese ethical val- time finding business ethics inherited from ues. The priyayi in Yogyakarta is, in prac- generations of silver business ventures in tice, less able to develop Javanese cultural, Kotagede. ethical values, especially in business terms. In short, culturally, the develop- RESEARCH METHODS ment of economic progress in middle-class This research uses a qualitative method priyayi families is not matched by the with a phenomenological approach. This strengthening of a strong cultural and val- research is a narrative study that focuses ue base. The life of the middle-class pri- on stories or descriptions of a series of yayi’s in Yogyakarta at this time tends to events related to social phenomena based be more modernist and consumptive. on the life experience of a person or a Yogyakarta, which holds the treasury of community as a whole that is presented in Javanese culture at this time, has shifted a a narrative descriptive manner. Collecting lot both in terms of norms, values , and data through in-depth interviews such as ethics as well as in terms of lifestyle. The reporting on individual experiences of Ko- mushrooming of hotels, malls, places of tagede silver business practitioners, includ- entertainment, and tourism, as well as the ing among them the Kotagede silver entre- increasingly high level of social mobility, preneurs group incorporated in KP3Y and shows that it often causes new social prob- the Kotagede silver entrepreneur commu- lems. nity which then results of in-depth inter- The latest study on ethics and values views arranged chronologically on the of community life in Yogyakarta in terms meaning of the experience of using life of socio-cultural aspects carried out by stages course stages). In-depth interview Birsyada and Syahruzah (2018) resulted in sources used apart from silver business the finding that Yogyakarta at present has entrepreneurs are also conducted in-depth changed a lot because of several factors interviews with workers, including work- including external and internal factors. ers and their families. In this study, re- Internal factors are the social control of searchers became and made their research the community, which began to weaken. instruments. Second is the factor of increasing the so- The journey of life in this research, cial mobility of the people. The difference which is the focus of the study is the phe- of this research with previous research is nomenon of the success of silver business- that if in previous studies discussed a lot man entrepreneurs in Kotagede. Besides of causality between economic progress this research in data collection using in- and religious values, this research focuses depth interviews, literature studies such as more on the process of inheriting the eth- relevant books, journals, documentation, ics of education and business culture val- videos, and web. Based on the above ex- ues on economic actors, especially on sil- planation, to collect stories from one indi- ver artisans in Kotagede. This research vidual to another individual, researchers specifically wants to find out while discov- use a restoring approach that is the pro- ering the importance of business educa- cess of reorganizing stories into several tion inherited from the Kotagede silver types of general frameworks. The general business venture. framework of the story can be compiled The difference between this research through story collection, analyzing it to and previous research is that if in previous find important elements of the informant’s studies discussed a lot of causality be- story and then rewriting the story in a tween economic progress and religious chronological sequence (Creswell, 2015, values, this research focuses more on the p. 102). The life journey of the silver hand- ethical process of inheriting business cul- icraft businessman in Kotagede, which is ture on economic actors, especially on the focus of this research, will be com- silver artisans in Kotagede. This research pared with the results of relevant research specifically wants to find out at the same studies, which are then compared with

149 Paramita: Historical Studies Journal, 30(2), 2020 theoretical studies. tagede, which was formerly called Alas This research uses descriptive verifi- Mentaok by Ki Ageng Pamanahan, who cation analysis with the following stages. was once the warlord of the Pajang King- First, data reduction, in this case, is the dom of Central Java. Ki Ageng Mataram process of grouping selected data to an- was Panembahan Senopati’s biological swer the problem being investigated father, who would later be crowned the around the history of the development of first Islamic Mataram king who died in the silver business in Kotagede. In this 1584 AD buried in the tomb complex of study, the authors collected as much infor- the Kings of Mataram Kotagede. Then, mation from research informants, using Panembahan Senopati passed away in data collection techniques, then the au- 1601 AD and was buried next to his fa- thors grouped the information obtained as ther’s grave (Nakamura, 2017, p. 20). At needed. The information that will be ob- the end of the XVII century, Kotagede tained is through in-depth interviews had acquired two main characters who about the behavior of Kotagede silver continued to reign in people’s memories. handicraft entrepreneurs. As for the main The first is the cultural center of Java, theme of the interview that will be carried Yogyakarta, because it is the forerunner to out the process of categorization, it in- the founding of the Islamic Mataram king- cludes family life history, history of silver dom founded by Panembahan Senopati handicraft business development, silver and Ki Ageng Pamanahan. Second, the handicraft products, marketing manage- Kotagede region was from the beginning ment, Kotagede silver business network. of the economic center of the community The second step, display data, in because it was located in the heart of the this case, is the presentation of data and kingdom of Mataram. The central loca- information that has been collected in the tion of the kingdom later became the cen- form of a matrix or description that pro- ter of the local community trade industry. vides convenience in providing the possi- Kotagede is the center of the Mata- bility of drawing conclusions and taking ram kingdom, which in the past was the necessary actions. At this stage, the called Kota Gedhe where Javanese Ngoko researcher groups the field findings, which is known as Kota Ageng or Kota Besar. At are then categorized according to the in- present, most of the Kotagede area is a struments that the researchers have com- part of Yogyakarta, while the rest is a part piled so that they can see the findings in of the Bantul and as its center, the field. The third step, drawing conclu- which is located in the Jagalan village. sions (verification), the process of search- The Gajah Wong River, a tributary of the ing for meaning/meaning from the data , forms a natural boundary collected, provides notes of regularity, pat- between the old city of Yogyakarta and terns that can be used to explain, configu- Kotagede. The difference between the city rations that might be used, cause, and ef- center in the early days and now is in the fect flow, and propositions. In drawing market where the surroundings are now conclusions, researchers use triangulation densely populated settlements. To the techniques, which include triangulation of west of the Kotagede market, there is a sources, similar research, and theory. The burial complex of the Mataram royal fam- findings were analyzed again concerning ily marked by a large banyan tree the idea of values and culture and previ- (waringin senuh), or people often refer to ous research. the old banyan. Geographically, the area of RESULTS AND DISCUSSION Kotagede Sub-district is located on the Silver Business Ethics in the Kingdom outskirts of the city with boundaries: and Colonial Period North Side: Banguntapan Subdistrict, In the XVI century, the kingdom of Mata- Bantul Regency. Eastside: Banguntapan ram was established with a center in Ko- District, Bantul Regency. Banguntapan

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Subdistrict, Bantul Regency border the effectiveness, discipline, and accuracy in south. Umbulharjo District borders the acting (Wasino, 2014) Westside. On the other hand, the geo- Historically, business actors in Java graphical condition, in general, is Ko- are not dominated by men. Still, most of tagede sub-district, which is a low-lying the roles of women have a central position area, which is crossed by the Gajah Wong in assisting and encouraging the success of River. Land height from sea level: 113.00 their family business. In some cases, such m, while the distance from the Sub-district as counting women’s trade-in practice, it office to Prenggan Village is 0.5 Km - turns out to be more thorough and resili- Purbayan Village: 1.00 Km, while Re- ent in the face of ups and downs in busi- jowinangun Village: 1.00 Km (Kotagede ness. Not only as a business partner, but dalam Angka 2018). The center of shops Javanese women in the XVIII-XIX centu- that sell silver handicrafts is on two ry were also able to become warriors streets, namely Jalan Packaging and Jalan whose abilities were not inferior to male Mondorakan. The name Mondorokan soldiers at the time (Carey & Houben, according to the traditions of the sur- 2016, p. 37). Nyai Ageng Serang and rounding community, is taken from one of Dewi Matah Ati are among the Javanese the terms of the Patih of the Mataram women who are formidable in their role as Kingdom, namely Ki Ageng Mon- actors who have strong Javanese charac- dorokan, or often called Ki Ageng Ju- ters. Besides that, batik traders in Lawean rumartani. At the Kotagede Center, there are mostly run by women. Likewise, in is the Gede market as the economic center the Kotagede area, most silver companies of a densely populated community. At on a large scale are managed by women as night, the Gede market is crowded with the owner of the company. food vendors and various kinds of chil- Historically, Kotagede experienced dren’s games (Birsyada & Permana, 2019, significant progress in terms of silver busi- p. 41). ness in the era of Sri Sultan HB VIII. The Socio-culturally, business or trade silver craft at that time was able to become for the Javanese is a part of the struggle the main export commodity of the citizens for family life for their economic existence of Kotagede, Yogyakarta. Interested in and sustainability. It also refutes some Ja- silver handicrafts is not only a background vanese philosophical assumptions of priyayi, but Dutch workers and families “mangan ora mangan waton ngumpul.” The residing in Yogyakarta are very interested Javanese, in essence, interpreting life in in the various ornamental designs of Ko- their estranged family, is in the realization tagede silver. Usually, the Dutch, when of the harmony of life and soul. To they return to their country, bring various achieve that goal, the Javanese people live silver handicrafts as souvenirs there, their lives through business channels. It is which are considered to have a high value. through the business path that the out- The success of the silver business in Ko- ward and inner obligations of the family tagede is also inseparable from bureaucrat- are expected to be fulfilled by the Java- ic interference, especially the Sultanate of nese, who call it “mukti.” Sri KGPAA Yogyakarta Palace, who participated in Mangkunegoro IV said that Javanese peo- helping both materially and non- ple must have at least one case to be the materially to advance the Kotagede silver one who holds life, namely Arta, or can be handicraft business. One of the things interpreted as the sufficiency of property. done to assist the business development of It is found in the sentence “Uripe lan tri perk is to subsidize silver craftsmen in Ko- prakara, Wirya Arta tri tagede. At this time, in the Kotagede area Winasis” (Mangkunegoro IV, 1926). There besides silver craftsmen, there were also are four cultural values applied by the pri- other craftsmen such as brass, copper, and yayi elite as a basis for guiding the king- bronze. Some of its flagship productions dom. The four ethics are: the principle of are the kris and its scent.

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In the colonial period until inde- pendence, the success of the silver busi- ness in Kotagede was also inseparable from interfering with the local bureaucra- cy, especially the Sultanate of Yogyakarta Palace, who participated both materially and non-materially to advance the Ko- tagede silver handicraft business. One thing to do to help the silver business pro- gress is to subsidize silver craftsmen in Kotagede. Another assistance in addition to subsidies is to provide exhibition space for local products, especially Kotagede silver, as well as linking it with interna- Figure 1. Mr. Darwin, Silver Craft Leader in tional trade networks. In 1935-1938, there Sayangan Village Working on Silver Ring Orders were 78 silver companies, which in one year could produce 25 tons of silver (Nakamura, 1983). With a massive April 2, 2019). amount of production, the turnover from Besides, they also asked silver crafts- the sale of silver can significantly grow the men to make various silver handicrafts economy of the people in Kotagede. In according to their orders at prices accord- short, based on the above explanations, it ing to the complexity of the motives and can be concluded that the progress of the the length of the process of making the silver business in Kotagede in the king- silver handicrafts in the message dom and the colonial era was because one (Darwinto, personal communication, July of them was supported by the ethics of the 10, 2019). Thus, the selling price of Ko- artisans’ lives, such as collectivity, innova- tagede silver handicrafts is very dependent tion, and hard work. The policies of the on the level of complexity and motives. Sultan also endorsed it. Besides, the price of each silver craft also depends on the time of manufacture and Silver Business Ethics from Independ- the level of expertise of the craftsmen in ence Until the New Order designing various shades of orders from Economically, the development of silver the buyer. Because the silver craftsmen business in Kotagede has dramatically have their respective expertise in produc- increased despite the uneven distribution ing silver in which between one another of their business ventures. Small-scale en- complementary and collaborate. trepreneurs are embodied in the Selaka Based on the picture above, it can be Kotagede silver craftsmen community. explained that the silver craftsmen in Ko- Meanwhile, large-scale entrepreneurs are tagede, especially those who belong to the accommodated by KP3Y’s operations. Selaka Kotagede community, develop the Some of the silver village centers in Ko- home-scale silver industry with a monthly tagede, one of which is located in the Sa- net turnover of around 2-3 million / yangan hamlet, is located north of the Ko- month with the production of 1-15 rings, tagede Mataram Mosque and into the vil- necklaces or silver earrings. Technically, lage alleys. Many domestic and foreign each craftsman has expertise in producing tourists who come directly to the location silver handicrafts so that one must cooper- of the craftsmen then order souvenirs ate and collaborate. There are at least made of silver according to their taste. three types of silver craftsmen found in Usually, foreign tourists prefer forms of Kotagede with expertise specifications, silver handicrafts whose colors are some- including dependable silver craftsmen, what faded or dull as classic or antique vilgri silver, and silver inlay. All three looks (Listiani, personal communication, work together and are specific in their re-

152 Paramita: Historical Studies Journal, 30(2), 2020 spective fields so that one is related to Silver, for example, there was Mrs. Suhar- each other. The small-scale silver crafts- to, who since pioneered the silver business men association, which is incorporated in by selling around in the Beringharjo mar- the Selaka Kotagede container, always ket in Yogyakarta. Mrs. Suharto is the holds a gathering about once a month in forerunner of the greatness of the HS com- their respective homes. Selaka Kotagede pany’s silver business, Silver Kotagede. itself was established in 2014, which at the The silver business has so far snowballed beginning of its establishment collaborated and has branches in various provinces in with the airline company Air Asia (Air Indonesia. The business network reaches Asia Foundation). With this cooperation, the United States, the Middle East, and in addition to getting training from the Europe (Listiani, personal communica- airline, they always get silver orders from tion, April 2, 2019). the airline. Historically, in the early 19th century, Various models of silver handicrafts the Beringharjo market was the economic made by Kotagede silver craftsmen domi- center of the lower middle class. Accord- nated by leaf motifs. The silver handicrafts ing to Carey and Houben (2016), the own- are then distributed to large silver shops ers of trade stalls in the Beringharjo mar- such as HS Silver, Narti Silver, Anshor ket are not only from the middle to upper Silver shops located west of the Kotagede class but also many of the Yogyakarta bridge, and silver shops along Mondora- aristocratic Kraton also has several stalls kan Street, Gendu Tegal and Packaging that are operated for trading. It turned out Street. At the same time, silver entrepre- to be not only a trading habit of the Yog- neurs on a small scale do their production yakarta court aristocrats, but in the Sura- and marketing promotions by waiting for karta Mangkunegaran cadet, this also hap- orders from buyers directly. Small-scale pened. Business conducted by the silver entrepreneurs can also be seen in Mangkunegaran priyayi family not only silver shops along the road to the Ko- improves the family’s standard of living tagede market, including along the Jalan but the community at large (Birsyada et Packaging and Mondorakan with the cen- al., 2017). ter in the village of Jagalan. When viewed Other actors engaged in developing in quantity, silver companies on a small the silver business in Kotagede are the scale or at home mostly join the Selaka Selaka Kotagede silver craftsmen associa- Kotagede community. At the same time, tion. This association, in terms of num- silver companies, on a large scale, joined bers, are approximately 15-20 silver crafts- KP3Y. Apart from the strength of a strong men. Some of the business they do is from silver community network, the participa- family hereditary. In the 1980s to 1998, tion of the Yogyakarta City Government these small companies had experienced in assisting MSME craftsmen and silver glory with daily net income of not less entrepreneurs is taken seriously so that than Rp. 500,000.00 (Darwin, personal both the quantity and quality of silver communication, July 10, 2019). There are handicrafts processed each year increases. three types of silver craftsmen found in The forms of silver crafts include ring and Kotagede, including solid silver craftsmen, leaf motifs. vilgri silver, and silver tatah. All three work together and are specific in their re- Post-New Order Silver Business Ethics spective fields so that one is related to In Kotagede, the silver business is mostly each other. The small-scale silver crafts- dominated by the role of women. Large men association, which is incorporated in scale silver companies in Kotagede such Selaka Kotagede, always holds a gather- as HS. Silver, Narti Silver, and Ansor Sil- ing about once a month in their homes. ver are among the ones behind those who The group of silver entrepreneurs are tough women who have a trade ethic who are incorporated in the Selaka Ko- and high spirits. In the silver company HS tagede container structurally and cultural-

153 Paramita: Historical Studies Journal, 30(2), 2020 ly has the same vision and mission in de- where the Kotagede silver business began veloping and advancing the silver handi- to stretch again. craft business in Kotagede. Their enthusi- In addition to running a silver busi- asm and hard work were inspired by one ness in Kotagede, business people also of them to preserve the business culture of have their ethics, which serve as a bench- the citizens of Kotagede, that is by contin- mark for work and daily life. In the busi- uing to build a marketing network of silver ness family HS. Silver, for example, the production of their handiwork. The silver founder of the company, has its character business network of the Selaka Kotagede compared to the others. The modest figure community has begun to expand its mar- of character is the most striking that is keting cooperation with various hotels and practiced every day by Ibu Suharto as the Yogyakarta tourism offices. Besides, they founder of HS. Silver. In addition to the also began to develop silver-making clas- modest values and ethics practiced by Su- ses in their respective work homes so that harto, she is thorough and neat in every- many local and foreign tourists who want thing, especially in managing the silver to learn to make silver crafts. Most of handicraft business (Listiani, personal them left their silver handicraft business to communication, April 2, 2019). Mean- their children. while, according to one of the workers in When viewed culturally, the silver the HS silver repair section, silver ex- business in Kotagede, on average, all start- plained that the founding family of HS ed from small businesses. Usually, the instilled the ethics that were practiced at place where the entrepreneurs are used as the same time. Silver includes being con- a gathering point (ngayoh) the results of scientious, patient, and honest. Honesty the production of small craftsmen around ethics is one of the most basic in running a Kotagede (Listiani, personal communica- business and everyday life. It was also ac- tion, April 2, 2019). In general, most of companied by behavior concerns (Sadikir, the silver business ventures in Kotagede personal communication, April 11, 2019). were initially home-based businesses. Ac- Another figure that can be seen val- cording to Nakamura (2017, pp. 118-120), ues and ethics in the silver business is Mr. in the 19th century, the silver business in Darwin, whose house is behind the Ko- Kotagede had gained a new market share, tagede tomb complex in the village of Sa- one of which was beside the collective yangan Jagalan Kotagede. He was pursu- strength among the network of silver busi- ing a silver-handled business from his ness craftsmen as well as support from the grandfather, who used to make silver and local government of Yogyakarta. Since the brass keris containers. Net turnover per 1980s until before the 1998 monetary cri- day is currently around Rp. 250,000. With sis, the silver marketing strategy usually his income like that, he was able to send started from the production of home-made his children to college. His son, who stud- silver and then entrusted to collectors and ies at the Stipram hotel, is now helping his then sent to the market or the customer. father develop the home-based silver busi- Therefore, the home-made silver crafts- ness. For one month, Mr. Darwin worked men usually submit their work to the sil- on a silver ring of no less than 20 seeds for ver collectors and then send it to the mar- Rp. 250,000. His son, Wily Sanjaya, ket or order (Darwinto, personal commu- helped his father in marketing. With the nication, July 10, 2019). In the 1980s, Ko- spirit of diligent hard work, his silver busi- tagede experienced triumphant silverware. ness is always visited by many customers, At that time, silver craftsmen in Kotagede including tourists from abroad. The com- were flooded with silver orders from both munity recognized Darwin in designing local and foreign countries. Besides, the silver in the form of rings among Ko- government often organizes various exhi- tagede silver craftsmen. In 2014, the inau- bitions of local handicraft products on a guration of Jagalan Tlisih, together with national and international scale. It is silver craftsmen from Kotagede, received

154 Paramita: Historical Studies Journal, 30(2), 2020 an honorary guest with Sri Sultan HB X to influenced by Javanese cultural ethics jointly open the event in collaboration (Javanese ethics), which has long been with Air Asia Foundation. Hard work is entrenched and passed down from genera- one of the most striking values found in tion to generation in Kotagede silver you. Darwin said “Nek ning Kotagede kowe craftsmen. Besides, the economic progress ora kerja keras ora bakal maju. Kerjo sing of the people in Kotagede, especially in keras sing penting halal.” (Darwin, personal the group of silver handicraft entrepre- communication, July 10, 2019) neurs, is influenced by a strong network Based on the above explanations, it (business network). can be concluded that the whole family of The suggestion of this research is to Kotagede silver businessman have an eth- further researchers to explore further ic of self-defense in maintaining their busi- about the symbols and processes of inher- ness ventures. One of the main factors be- iting cultural values practiced by Kotagede hind them is because they want to pre- silver craftsmen and entrepreneurs in the serve the culture of silver craft that has family. Second, tracing deeper into the been built for generations by their ances- business network of Kotagede silver entre- tors in Kotagede. preneurs that have been built so that maps and patterns are obtained in a structured CONCLUSION manner. Third, to the local government, Historically, the silver business since the they should focus more specifically on the reign of Sri Sultan HB VIII has gained its silver business assistance to the Selaka position in driving the economic progress Kotagede community group, which is cur- of the people of Kotagede. Silver business rently growing and developing. Fourth, is a cultural asset of the Yogyakarta. The Kotagede silver entrepreneurs should success of the silver industry in Kotagede strengthen their collectivity with fellow is supported by the collective strength of entrepreneurs while building broader co- the community of craftsmen and silver operation with various parties, especially entrepreneurs. It was also driven by the in terms of marketing both at national and local government, which helped to open international levels. the silver market network both at national and international levels. The role of busi- ACKNOWLEDGEMENT ness actors in each of the founders of the We gratefully thank Kemenristekdikti, silver business in building marketing net- which provided funding facilities to re- works both nationally and internationally searchers, thanks to LPPM, that provided is one of the main factors in running the the research permit and to the silver crafts- silver business in Kotagede. There are men and silver sellers community of nine ethics inherited in the business of sil- Selaka Kotagede and KP3Y, many thanks ver entrepreneurs in Kotagede, including for their willingness to be a place and honest, patient, simple, clean, neat, con- source of research. scientious, strong will, innovative, hard work. The results of this study have impli- REFERENCES cations for developing Max Weber’s find- Abdullah, A.M. (2017). Islam A Cultural ings on religious ethics that can build eco- Capital In Indonesia and The Malay nomic progress in European society. Be- World: A Convergence of Islamic sides, this study also produced the results Studies, Social Sciences and Humanities. Journal of Indonesian Islam, of Nakamura, who mentioned that eco- 11(2). nomic progress in Kotagede was partly Birsyada, M. I., Wasino, W., Suyahmo, S., & due to the infiltration of puritanical Islam- Joebagio, H. (2016). Pemikiran ic religious ethics. In the context of this kewirausahaan keluarga study, there is a causal relationship in the Mangkunegaran. Paramita: Historical development of economic progress in Ko- Studies Journal, 26(2), 174-185. tagede, especially in the silver business Birsyada, M. I., Wasino, W., Suyahmo, S., &

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