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The Business Ethics of Kotagede's Silver

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The Business Ethics of Kotagede's Silver 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 KOTAGEDE’S SILVER ENTREPRENEURS FROM THE KINGDOM TO THE MODERN ERA Muhammad Iqbal Birsyada, Septian Aji Permana Department of History Education, Universitas PGRI Yogyakarta 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 Java 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 Indonesia, 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
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