Tinggalan Budaya Masa Pengaruh Kebudayaan India Dan Penulisan Sejarah Kebudayaan Minangkabau

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Tinggalan Budaya Masa Pengaruh Kebudayaan India Dan Penulisan Sejarah Kebudayaan Minangkabau DOI: https://doi.org/10.15548/tabuah.v22i2.26 TINGGALAN BUDAYA MASA PENGARUH KEBUDAYAAN INDIA DAN PENULISAN SEJARAH KEBUDAYAAN MINANGKABAU Bambang Budi Utomo Pusat Arkeologi Nasional [email protected] Sudarman Fakultas Adab dan Humaniora UIN Imam Bonjol Padang [email protected] Abstrak Minangkabau merupakan wilayah yang sangat terbuka terhadap kebudayaan luar. Pada masa klasik, kebudayaan India memberikan peran dalam mewarnai dinamika kebudayaan Minangkabaum hal tersebut bisa dilihat dari tinggalan tangible dan intangiblenya. Artikel ini lebih banyak menyoroti tentang budaya tangible yang ada di Minangkabau. Adapun obyek situs penulisan artikel ini adalah Situs Padangroco, Situs Bukik Awang Maombiak, Situs Pulau Sawah, Situs Rambahan. Dari situs yang ada dapat di interpretasikan bahwa artefak yang ada di daearah tersebut merupakan tinggalan agama Budha yang dipengaruhi oleh kebudayaan India. Kata Kunci: Tinggalan Budaya, Pengaruh, Kebudayaan India, Kebudayaan Minangkabau Abstract Minangkabau is an area that is very open to outside culture. In classical times, Indian culture gave a role in coloring the dynamics of Minangkabaum culture, which can be seen from the tangible and intangible inheritance. This article highlights more about the tangible culture in Minangkabau. The object of this article is the Site of Padangroco, Site of Bukik Awang Maombiak, Site of Pulau Sawah, Site of Rambahan. From the existing sites it can be interpreted that the artifacts in Daearah are Buddhist relics that are influenced by Indian culture. Keywords: Cultural Heritage, Influence, Indian Culture, Minangkabau Culture PENDAHULUAN masa itu adalah data arkeologi Kajian Masa Sejarah (artefaktual), sedangkan data tertulis Minangkabau Kuno adalah suatu kajian seperti prasasti dan tambo dipakai yang menguraikan tentang Sejarah sebagai data penunjang untuk Minangkabau dilihat dari sisi menjelaskan data artefaktual tersebut. kebudayaan dengan batasan waktu Model pendekatan yang dipakai masuknya pengaruh kebudayaan India untuk kajian periode tersebut adalah yang dikenal dengan Periode Klasik model pendekatan ekologi, yaitu suatu Indonesia atau Periode Hindu-Buddha. model pendekatan yang biasa dilakukan Karena itu, data utama untuk kajian untuk menjelaskan hubungan manusia 73 74 Tinggalan Budaya... dengan lingkungan alam tempatnya dinamika masyarakat pada “masa hidup, misalnya kelompok masyarakat kuno”, dan sebagainya. agraris akan memilih lokasi yang Ruang lingkup sejarah dikelilingi tanah-tanah pertanian yang Minangkabau Kuno ini adalah Masa subur dan dekat dengan air (sungai); Klasik Indonesia, suatu masa di mana kelompok masyarakat yang tinggal di pengaruh kebudayaan India dalam daerah yang kurang aman akan bentuk ajaran Buddha dan Hindu, menempatkan tempat tinggalnya di dengan tinggalan budaya materinya daerah yang tinggi dan strategis untuk berupa caṇḍi/stūpa dan arca. Dalam bertahan; kelompok masyarakat bahari penyusunan nantinya berpatokan pada dan pedagang akan memilih dekat tinggalan artefak dari masa tersebut. sungai, danau, dan laut.1 Sebagai data untuk menjelaskan data Penjaringan data, baik data artefak diperlukan data tertulis prasasti arkeologis maupun data tertulis yang banyak ditemukan di wilayah dilakukan dengan survei dan ekskavasi Minangkabau (Sumatera Barat). lapangan dan kajian kepustakaan yang telah dikumpulkan melalui penelitian HASIL DAN PEMBAHASAN yang sistematis dan dapat Agar tidak rancu dalam dipertanggungjawabkan. Meskipun pembahasan tentang institusi kerajaan, demikian dalam penulisan tidak menge- dalam artikel ini perlu dikemukakan sampingkan laporan-laporan dari pengertian tentang penyebutan Mālayu, peneliti amatir seperti yang dilakukan Mo-lo-yeu, dan Melayu yang sering oleh Schnitger (1937 dan 1960), dan dikaitkan dengan nama sebuah kerajaan. laporan dari pemerintah kolonial Berdasarkan berita Tionghoa yang Belanda seperti dari Rapporten ditulis oleh seorang Bhiksu ajaran Oudheidkundig Dienst (ROD), Raporten Buddha, nama tersebut dapat Oudheidkundig Commissie (ROC), dan menimbulkan interpretasi lain di mana Oudheidkundig Verslag (OV). pada mulanya nama Melayu merupakan Tulisan tentang Minangkabau nama sebuah kerajaan, kemudian dapat Kuno ini berisi tentang peradaban diinterpretasikan menjadi nama sebuah masyarakat Minangkabau Kuno. Masa pulau di “laut selatan” dari Tiongkok. Kuno di sini diartikan sebagai masa Hingga kini para sejarahwan, sebelum masa masuk dan purbakalawan, dan umumnya berkembangnya agama Islam dan masyarakat menduga bahwa lokasi masuknya kolonialisme bangsa asing. Kerajaan Mālayu ada di sekitar daerah “Kekunoan” di sini tidak hanya sebatas aliran sungai Batanghari, di wilayah pada narasi yang ada pada tambo saja, Provinsi Jambi (Rouffaer 1921: 1-127). namun lebih pada bukti dan/atau Namun ada juga sebagian sarjana tinggalan arkeologi dari periodisasi menduga bahwa lokasinya di daerah tersebut. Bukti arkeologi itu nantinya aliran sungai Musi, tepatnya di Kota dapat memberikan gambaran kehidupan Palembang, seperti yang dikemukakan masa lalu, baik dalam kehidupan sosial- oleh Sumio (2011). Dalam tulisan ini budaya, religi, kepercayaan, teknologi, penulis akan melihat Mālayu dari sumber data lain. 1 Arkeologi maritim adalah studi tentang Nama Mālayu untuk pertama interaksi manusia dengan laut, danau, dan kalinya muncul dalam sejarah tercatat sungai melalui kajian arkeologis atas dalam Berita Tionghoa abad ke-7 manifestasi material (dari) budaya Masehi, kemudian dalam Prasasti maritim, termasuk diantaranya adalah angkutan air (vessels), fasilitas-fasilitas di Tañjore dari India Selatan tahun 1030 tepian laut, kargo, pemukiman sampai Masehi yang mencantumkan mitologi dan kepercayaan masyarakat “Malaiyur”. Dalam berita-berita bahari. bahkan sisa-sisa manusia (human Tionghoa, nama Mālayu disebutkan remains) )(Delgado 1997: 259-260, 436). Majalah Ilmiah Tabuah: Ta’limat, Budaya, Agama dan Humaniora Bambang Budi Utomo dan Sudarman 75 sebanyak tujuh kali, masing-masing ke arah utara satu bulan lebih tiba dalam buku Che-fu-yuan-gui, Da-tang- di Guang-fo (Guangzhou)” xi-yu-qiu-fa-gao-seng-chuan (=Biografi Catatan ini dapat Pendeta-pendeta Mulia dari Tang Raya diinterpretasikan bahwa I-tsing yang Mengejar Dharma di India), Nan- berangkat dari Tamralipti (India) pada hai-ji-gui-nei-fa-chuan (=Keadaan awal tahun 686 Masehi, tiba di Kedah Ajaran Buddha di Lautan Selatan, (Malaysia) dan tinggal selama hampir Dititipkan Kepada yang Pulang), dan setahun, kemudian pada tahun 687 Gen-ben-shou-yi-qie-you-bu-bai-yi-jie- berangkat dan tiba pada tahun yang mo (terjemahan dari text ajaran Buddha sama di Pulau Mo-lo-yeu. Dalam Mulasarastivada-ekasatakarman). keterangannya, “pulau Mo-lo-yeu, yang Dalam kitab Da-tang-xi-yu-qiu- sekarang adalah negara Fo-shi”. fa-gao-seng-chuan (671 Masehi), I- Fo-shi atau Shih-li-fo-shih tsing menyebutkan: merupakan transliterasi Mandarin dari “… berangkat dari Fan-yu kata Śrīwijaya. Berdasarkan prasasti- (=Guangdong) …, seperti diduga prasasti Śrīwijaya yang ditemukan di belum sampai dua kali sepuluh hari Palembang, diduga lokasi Kota datang di Fo-shi (Shih-li-fo-shih). Śrīwijaya adalah Palembang. Prasasti Tinggal di sini selama enam bulan Kedukan Bukit tertanggal 16 Juni 682 sambil belajar fonologi Sansekerta. menandai dibangunnya sebuah Rajanya memberi dukungan dan perkampungan, Prasasti Talang Tuo membawanya kepada Mo-lo-yu tertanggal 23 Maret 684 menandai (sekarang diubah menjadi Shih-li-fo- dibangunnya Taman Śrī Ksetra, dan shih), tinggal juga disini lamanya Prasasti Telaga Batu menandai pejabat- dua bulan, lalu menuju ke Jie-tu pejabat yang di sumpah yang semuanya (Kedah)” ditemukan di Palembang, merupakan Kalimat ini dapat suatu bukti bahwa Palembang meru- diinterpretasikan bahwa I-tsing pakan Kota Śrīwijaya. Prasasti Talang berangkat dari Guangdong tahun 671 Tuo mengindikasikan ajaran Buddha Masehi dengan menyinggahi Śrīwijaya, Mahāyāna di Śrīwijaya dan dari Mālayu, dan Kedah di Semenanjung Palembang banyak ditemukan arca Tanah Melayu, sampai akhirnya tiba di Buddha Mahāyāna. Ini berarti bahwa di Tamralipti (bagian timur India) pada Śrīwijaya banyak yang menganut tahun 673 Masehi. I-tsing tinggal di Buddha Mahāyāna. Bagaimana kaitan- Tamralipti sampai awal tahun 686 nya antara Mālayu dan Śrīwijaya? Masehi. Dalam kitab Nan-hai-ji-gui-nei- Dalam catatan yang lain, Gen- fa-chuan disebutkan: ben-shou-yi-qie-you-bu-bai-yi-jie-mo, I- “Pulau-pulau di Lautan Selatan tsing menguraikan: adalah, kalau menyebutkannya dari “Dan-mo-li-di (Tamralipti) adalah barat, pulau Po-lu-shi, pulau Mo- pelabuhan untuk pulang ke T’ang. lou-you yaitu sekarang adalah Dari sini berlayar dua bulan ke arah Negara Shi-li-fo-shi, pulau Mo-he- tenggara sampai ke Jie-tu. Ini takluk xin, pulau He-ling, Ada juga banyak kepada Fo-shi. Datang disini pada pulau kecil yang tidak dapat bulan kedua… tinggal di sini sampai dihitungkan semuanya.” musim dingin, baru berlayar ke arah selatan lebih kurang satu bulan tiba Selanjutnya disebutkan: di pulau Mo-lo-yeu, yang sekarang “Pulau-pulau di Lautan Selatan adalah Negara Fo-shi-duo. Oleh semuanya menganut ajaran Buddha. karena datang di sini juga pada Kebanyakan adalah Hīnayāna, bulan kedua, tinggal di sini sampai cuma di Mo-lou-you saja ada Mahā- tengah musim panas, lalu berlayar yāna sedikit”. Volume 22 No. 2, Edisi Juli-Desember 2018 76 Tinggalan Budaya... Catatan I-tsing itu jelas bahwa Tanah Melayu, penganut Mahāyāna pada awal kedatangannya ke Mālayu cukup banyak jumlahnya. Hal ini dapat sekitar tahun 671 Masehi Mālayu belum dibuktikan/ditandai dengan banyaknya bernama
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