Journal Sampurasun : Interdisciplinary Studies for Cultural Heritage Vol. 07, Number 02, 2021

SUNDA'S LOCAL ASSISTANCE IN LEADERSHIP

Kunkunrat1, Ade Priangani2, Ika Sri Hastuti3, Rasman Sonjaya4

1,2,3International Relations Universitas Pasundan, 4Communication Science Universitas Pasundan, Indonesia [email protected], [email protected], [email protected], [email protected]

Abstract

Leadership is a way of influencing the running of social institutions and institutions so that they can run according to the goals of mutually agreed values. In Sundanese culture there are guidelines for leading which are recorded in ancient texts that guide the Sundanese kings. In today's modern era, leadership is faced with disrupted and evolving changes. This article discusses how the local values of Sundanese leadership are facing rapid changes. The writing method uses a literature review from journals and articles related to Sundanese leadership using descriptive analysis, namely explaining the concepts, values and style of Sundanese leadership. The results of the data analysis conducted show that the values of the leadership concept based on the "parigeuing" leader guidelines are still relevant to the current modern era of leadership. Sundanese local values such as Animan (gentle), Ahiman (firm), Mahiman (broad-minded, Lagiman (agile/agile/skilled), Prapti (right on target), Prakamya (tenacious/diligent), Isitwa (honest), Wasitwa (open to criticism). Sundanese leadership is like a teacher and santri, it takes a smart and knowledgeable (knowledgeable) leader, then the teacher will delegate all contents to the santri. The history of the conquest of Sunda by Mataram caused fragments of past history, the accumulation of values, and the psychological structure that we inherit from the past that settles in the collective consciousness of the , who sometimes don't believe themselves to appear and are sitting backward.

Keywords: Local Wisdom, Leadership, Sundanese

1. Introduction Culture is an integrated whole in which there Humans and culture are one of the bonds are elements of culture from all humans that cannot be separated in this life. Humans wherever they are. Koentjaraningrat as God's most perfect creatures create their compiled seven elements of culture that are own culture and preserve it from generation universal based on the opinion of to generation. Culture is created from daily anthropologists. The seven elements of activities and also from events that have culture in question are: been arranged by the Almighty. In addition, a. Language. humans are social creatures who interact b. Knowledge system. with each other and carry out certain habits c. Social organization. which eventually become the culture they d. Live equipment systems and technology. usually do. Culture is a product of man, but e. Live livelihood system. man himself is a product of culture. In other f. Rreligious system. words, culture exists because humans g. Art system.(Sumarto, 2018) created it and humans can live in the midst of the culture they created. Culture will Koenjtaraningrat in Warsito, the form of continue to live when there are humans as culture is divided into three parts, namely: residents and culture has enormous uses for 1) The form of culture as a complex of ideas, humans in their lives.(Saleh3, 2019) ideas, values, norms, rules, and so on.

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2) The form of culture as a complex of In today's era of globalization, examining patterned activities and actions of the history and local wisdom of past cultures humans in society. is a wise attitude, because if we look 3) The form of culture in the form of objects carefully, without realizing it, there are made by humans. (Warsito, 2012) many benefits and cultural information resulting from creativity and legacy of Indonesia as a multicultural country is faced previous karuhun (ancestral heritage) that with globalization which changes the way can be extracted and revealed. in the present. and view of Indonesian people in (Charliyan, 2013). overcoming global challenges. However, this does not forget the history that produces One of them is digesting local wisdom that cultural forms such as ancient manuscripts is buried in the cultural treasures of (buhun) which have become the guidelines ancestors' heritage. Especially with to regard for people's lives in the past as local wisdom leadership issues. Local wisdom in is still relevant to be implemented today. Sundanese leadership is written in the ancient Sanghyang Siksakandang Karesian According to the perspective of the (SSK) manuscript, which contains the life Indonesian-English dictionary, local wisdom guidelines for the Sundanese people. Local consists of two domains, namely wisdom wisdom in leadership is known as and local. Wisdom means wisdom and local "parigeuing" (Rangga Saptya Mohamad means local. Thus, the notion of Local Permana, Elis Suryani Nani Sumarlina, Wisdom is values, ideas, full of wisdom, 2020) wise local views, good values that are embedded and obeyed by community Since being known through historical members. Another understanding of local records, it is known that the Sundanese wisdom is that it is part of the community's people know the tradition of power, culture that cannot be separated from the including leadership. In the political history language of the community. of the archipelago, the Local wisdom is generally passed on by Kingdom was one of the oldest known word of mouth. Local wisdom exists in folk kingdoms located in the West area. tales, songs, proverbs, and folk games. Local wisdom is knowledge obtained by the From the manuscript of Pustaka Pararatwani presence of certain local residents through a Bhumi Jawadwipa, it is known that the collection of experiences in experiments and kingdom was established for approximately integrated into an understanding of the 3 centuries (4th century to 7th century) and culture and natural conditions of a place. there have been around 12 changes of kings Local wisdom is explicit knowledge that (leaders). The peak period of comes from a long time and develops along Tarumanagara's heyday occurred during the with the community and environment in the time of King (394-434). The region based on experience. Therefore it can last Tarumanagara king, Linggawarman, had be said that local wisdom in each region a son-in-law named Tarusbawa. Tarusbawa depends on the needs of life and the is then known as the founder and first king environment, including politics and of the Sundanese kingdom which ruled for leadership. approximately 54 years (669-723) (Rosidi, 2011). Politics is present-day history and history is past politics. History provides data and facts The Kingdom of Sunda itself collapsed in for politics while politics provides theory for 1579 due to a joint attack by and history. History without political science has Cirebon which was expanding Islamic no fruit; political without history has no root influence. The existence of the (history without political science is like a Tarumanagara Kingdom and the Sunda fruitless tree; politics without history is like Kingdom (Galuh, Pakuan Padjadjaran and a tree without roots), says Sir Robert Seeley. Sumedang Larang) proves that since the beginning of AD the Sundanese people have recognized a long and stable tradition of

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power and political tradition. Therefore it 2. Method can be said that if the tradition of power is The research method used is a qualitative measured by the existence of the Sundanese method, namely research procedures that kingdom, then the Sundanese political utilize descriptive data, in the form of experience has lasted for about 14 centuries written or spoken words from people and or more. actors who can be observed. Qualitative research is conducted to explain and analyze Since the rule of the Sundanese kingdom phenomena, events, social dynamics, was wiped out by Islamic influence (17th attitudes, beliefs, and perceptions of a person century), Sundanese political history has or group towards something. This article relatively had no continuation. The uses literature review data from various dominance of the Sundanese kingdom was journals, newspaper articles and books replaced by the Islamic kingdoms of Cirebon related to the topics discussed by carrying and Banten. After independence, the legacy out the stages of data analysis analysis of Sundanese ideology and values of power starting from the data collection stage, data does not find its reflection in the history of reduction and categorization, data display, the modern Indonesian state. The 20 years of and drawing conclusions. Qualitative data the Old Order era and the 32 years of the analysis is integrated into the activities of , as indicated by Benedict data collection, data reduction, data Anderson (1990) and Fachry Ali (1986), are presentation, and conclusion of research reflections and manifestations of Javanese results. rule of thought. Sundanese culture has hardly inherited the values of power The method that uses the Systematic (automatically leadership) in modern Literature Review is the literature method of Indonesian politics.(As-Sundani, 2019) identifying, assessing, and interpreting all the findings on a research topic, to answer Besides that, there are difficulties in finding research questions that have been previously local heritage or wisdom in the Sundanese determined (Kitchenham & Charters, 2007). leadership, because before the Padjajaran This method is used to analyze Sundanese kingdom, the culture of reading and writing leadership as a keyword in collecting and pouring events in the form of books had relevant secondary data from journal not become a habit, while after the articles. Padjajaran kingdom, the Sundanese leadership did not find a place to be implemented, because after the domination 3. Result and Discussion Padjajaran by Cirebon and Banten, then Sundanese local wisdom about leadership is under the rule of Mataram, then Dutch written in the script of Sanghyang Siksa colonialism, and independence to become Kandang Karesian, when discussing about part of Indonesia, there was no opportunity power, it has been longer than that, to be to apply the Sundanese leadership model. precise during the Tarumanagara Kingdom, and perhaps since the time of the Thus the only era, where leadership found Salakanagara kingdom (results of recent the realm of power and politics, combined research, it is found that there is a kingdom with the written culture that was already that is older than Tarumanagara. and owned was the period of the Padjajaran Kartanagara). kingdom. So the reference to ancient Sundanese refers to that period. One of the Even for the division of power in the trias products at that time was an ancient politic model, as argued by Montesque, manuscript written in palm leaves, which consisting of the Legislative, Executive and contained a Sundanese encyclopedia in the Judiciary, it has existed in Sundanese society 15th century and previously was the since its primordial era. This can be read Sanghiyang Siksa Kandang Karesian from the composition of Sundanese villages script.(Salam, 2017) and Sundanese pantun. In the old Sundanese society, they did not believe that the power over society and the state (village) came from the realm of heaven (Kahiyangan).

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Humans get the mandate of power from (Widyonugrahanto Widyonugrahanto, Nina Sunan Ambu Ratu Agung Pamuhunan Herlina Lubis, Mumuh Muhzin Z., Dede (Ambu Luhur). Power is transcendent. In the Mahzuni, Kunto Sofianto, R.M. Mulyadi, village "Baduy Dalam", there is a unity of 2017) three large villages, namely Cikeusik, Cikertawana, and Cibeo. The power is held The principle of such a division of three is by the respective pu'un. still found in village communities today. Anthropological research by Robert Wessing The power mandate from the heavenly world on the village of Pameuntasan near Bandung was given to the Cikeusik village. The found the division of functions of three main customs and social ethics of the village are villages, namely: Kampung Gajah as the controlled by Cikeusik. Punten with Salaka holder of pre-Islamic Sundanese customs Domas terraces is in this village area. This (old graves and respected important relics shows the special relationship this village are there); Kampung Ciseah as the holder of has with the world of the hyangs. Living in Islamic law; Kampung Pameuntasan itself is this world cannot be separated from the the holder of modern power (lurah, camat). transcendental realm which is beyond the This Trias Politika description can also be limits of human capabilities. Although the seen in the group of Pajajaran sons who are normative mandate of power rests in this wandering in search of new territories. In village, it does not carry out that mandate. Carita Guru Gantang, this young son of He is the owner but not the user. Executing Siliwangi was accompanied by Patih Purwa power was instead handed over to younger Kalih, Gegedug Kidang Pananjung and villages, namely Cikertawana (youngest) Jaksa Gelap Nyawang. The three and Cibeo (eldest). Cikertawana is the accompanying pieces represent trias politica. executor of power whose task is to unite the Prince Pajajaran is clearly the owner of the entire village. Meanwhile, Cibeo's job is to mandate of power from Sunan Ambu (King protect and guard Cikertawana, his job is to of Pajajaran), he is a perfect human or in the guard the security. Of course, many martial process of becoming a perfect human. The arts experts who are immune to weapons are representative or Patih Putra Pajajaran in the found in this village.(Sumarjo, 2010) journey is ua Purwa Kalih (Parawa Kalih, Perewa Kalih). Dark Nyawang is a So the old Sundanese political triad is in the prosecutor, the one who orders and decides form of: "Owner of Power" or "holder of the everything in the odyssey. Kidang mandate of power" (Cikeusik). It does not Pananjung is a gegedug or Panglima, namely carry out its mandate, but is highly respected pioneers of roads and eradicating obstacles and obeyed its laws. Its function is the in traveling. So: Purwa Kalih and Pangeran holder of transcendental luck. ("Mandate Pajajaran are analogous to Cikeusik (the Owner"). Meanwhile, the executive is in owner of the mandate of power); Dark Cikertawana. He who decides what should Nyawang with Cikertawana and Kidang be and what is taboo (“User of the Pananjung with Cibeo who is an expert in Mandate”). Meanwhile, the supervisor and martial arts and war. protector of power is Cibeo. ("Custodian of the Mandate"). Both Cikertawana and Cibeo In the context of leadership, the Sundanese have great respect for Cikeusik. (Jacob, people refer to the ancient manuscript 2004) Sanghiyang Siksa Kandang Karesian (1518 AD) which records the behavior of King In the management of the Sundanese Jayadewata / Siliwangi, who died in 1512, kingdom, Trias Politika was known where about the accusation of etiquette to be a the Maharaja of Tarusbawa himself as the leader in society at that time. That offender prebu "leader of the central government is called Parigeuing a Parigeuing. Parigeuing wheel" supervised several regional rulers mah narana: bisa nitah bisa miwarang, ja who were appointed by mutual agreement sabda arum wawangi, nya mana tidak with the rama "community leaders, surah di piwarang. (The whip of the representatives of the people" and the receipt parigeuing is that it can be ruled to be asked party "determinants of legal policies".

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by a terrifying story to the point of not being sense of not behaving rudely; Second, irritated at the command). ahiman (firm), being firm, in the sense of not being capricious (panceg haté); Third, In order to be able to carry out parigeuing, mahiman (broad-minded), has various kinds the methods must be carried out by of knowledge and has high insight so as not implementing the Dasapasanta (Sapuluh to lose to his subordinates. Fourth, lagiman panengtrem hate), among others: Guna is (agile / nimble / skilled), demanded to be the person being ordered must understand skilled and nimble and deft in acting or the meaning being ordered; Ramah Orders performing a job; Fifth, prapti (right on conveyed must be reasonable and target), has the sharpness of thinking and is reasonable, friendly, feel his value as a right on target because if it is wrong or human being; Hook/Hookeun (amazed), the speculates it will hinder a job; Sixth, the orders given are a picture of admiration for prakamya (tenacious / persevering), has very his abilities; Pesok, Heart-captivating high tenacity and persistence; Seventh, isitna (reueus). So orders that are conveyed must (honest), is required to have honesty, both in be captivating, which give rise to pride in words, thoughts, and actions, so that it is themselves which creates a sense of pride in trusted by other people (colleagues/ themselves. Asih, namely compassion, business/company/other countries) and their considers itself part of the one giving orders. subordinates. Thus, a harmonious Take responsibility with pride; Karuni/ understanding is established; Eighth, the Karunya. it means that the command given referee (open to criticism), has a friendly and is affection (pity) and also in the form of a wise attitude so that he is willing to accept gift of confidence in his ability; Mukpruk, suggestions and is open to criticism if he meaning that it must be able to provide makes a mistake or deviates from the rules. awareness, orders are part of the task, not compulsion; Ngulas, which means giving Sundanese leadership belongs to the comments (reviews) of each servant's work transending totalitarian type of leadership. sincerely and wise; Nyecep, which means This type of leadership involves dialogue in being able to cool the mind which is given the process of fusing values and expectations orders. Be it verbally or giving gifts; and, through indoctrination. Subordinates are Ngala angen. That is, it can attract servant described as being in the middle of an hoops. By establishing proper friendship, a emergency situation that requires immediate sense of loyalty will emerge towards the decisions but subordinates are in confusion. leader. So that the hierarchy of value priorities by leaders without compromising with Apart from the text above, the concept of followers. Leadership can be seen from the leadership is also contained in the results. Sundanese leadership is included in Sanghyang Hayu manuscript which is a the category of leadership that transforms nipah-based text from the XVI century AD. : entrepreneurship. We can find this in the Budi-Guna-pradana (Wise-Prudent-Saleh); elements led by some Sundanese leaders Kaya-wak-ideal (healthy/strong hearted); who are in a quite competitive situation so Pratiwi-akasa-antara (earth-space-time; that, leaders who need to transform values Mata-tutuk-talinga (sight-speech-hearing, that can be used in the competition. Then, and Bayu-sabda-hedap (energy-speech/ the values that are transformed by leaders word of will/heart and mind). All are related create independence for their to one another which build up the attitude adherent.(Surya, 2010) and character of the ideal leader.(Suryani, 2010) Leadership is also seen from the source of power. Sundanese leadership is a A good ideal leader, according to the script charismatic transactional leadership type. of Sanghyang Hayu, must adhere to the Leadership like this in conveying ideas, principle of astaguna "eight wisdoms" so ideas and values is accompanied by a that his leadership is harmonious, good, and dimension of self-image or the charm of the harmonious. First, animan (gentle), the leader to instill an emotional element leader must have a gentle nature, in the between the leader and followers. Therefore,

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a leader figure is a person who is meritorious Don't be a leader who "Nyalindung ka or has advantages over his followers. For Gelung". Depending on other people, it has some conditions this can make it easier for no attitude. An example of the term haripeut the leader offer his ideas and followers more ku teuteureuyeun is a description of greed. If easily believe in the leader figure. you become a leader, don't be "haripeut ku teuteureuyeun" meaning is don't be greedy, The interesting thing contained in the don't be corrupt or collusion. Then the term Sundanese leadership, namely nyalindung ka "Kejot Borosot" that expression means; a gelung, which basically means depending on leader should not make quick or hasty others, has no attitude. The broad meaning decisions. of the expression nyalindung ka gelung, does not want to try, relies on oneself to the Phrases, terms, or proverbs, because if lived income of the wife or in-laws. Nyalindung it turns out to have a deep meaning as a means taking refuge, surrendering, guide for life. The advice of the elders is entrusting life to something or to someone carried out, carried out, the benefits and because it is usually the wife who is coiled impacts will be felt, both for family leaders (which is curled) This meaning indicates that or for higher leaders. There are so many when the leadership of the husband or man Sundanese phrases that can be used as does not work optimally, women actually guidelines for conceptualization, so that the have extraordinary abilities to maintain Sundanese leadership remains based on the sustainability The leadership potential that is Sundanese philosophy. actually possessed by women, if given the opportunity, can make a significant In the book The Corporate Mystic: A contribution. Guidebook for Visionaries with Their Feet on The Ground by Gay Hendricks and Kate "How persistent the ancient Sundanese Ludeman (1996). According to Haji Hasan elders were in exploring what had happened Mustapa, the tradition of Sundanese in the long journey of our nation's history. leadership is nyantri, nyakola and nyunda. And it was revealed through the insights in First, leadership must have spiritual the way of life, a valuable legacy as a guide intelligence symbolized by the nomenclature from the lowest leader to the highest leader. of nyantri. Spirituality is a fixed price as the We start from family leaders. There is a last bastion so that a leader is well aware proverb. gagade bari nyarande. Every that leadership is a mandate that must be parent must always yearn for his child to accounted for. The nomenclature of the progress, far beyond the progress achieved santri assumes a leader anchors every step in by his parents. Said his father - "- the light of religiosity so that he thinks a ”Kilangbara atuh, bapa jadi patani, maneh thousand times when he was about to mah kudu jadi pamingpin-”(Even if your commit a basilat (corruption). In the global father is a farmer, you must be a leader). era, governments and large companies that The son replied, " Atuh, Pa. Piraku bapa can survive are actually anchored in this key ngongkosan abdi, ngaluarkeun ongkos to the sensitivity of the queens (mystical langkung tina kabutuhan bapa. (Please, pa. dimension).(Salahudin, 2010) (How could you finance me, spend more than your family's needs) Said his father, Of course, we don't have to understand this Keun bae bapa mah gagade bari nyarande queue as a form of accentuation of the ge, asal hidep bisa leuwih ti bapa".(It's application of formal religion in a narrow okay, I can pawn while leaning, as long as sense, but what is more important is how religious values become the direction of you can be more than me) This is an social ethics to be applied by everyone example of leadership shown by a father regardless of the affiliation of official family leaders will make sacrifices for the religious institutions as by attracting the betterment of their children. A leader must great philosopher Haji Hasan Mustapa. be like that, he must be more concerned with written in the title Hariring Nu Hudang welfare and progress. his men. (Iskandar, Gering. It is even further explored that when 2006) these students only stop as a 'sign' of

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differentiating formality with abangan and Because nyunda is a cultural value and priyayi, then actually at that time the perennial wisdom, we should, if anything, qualifications of the santri will not say much contest the claim that someone's Sundanese if they do not take part in the tradition of leader is just speaking Sundanese with his corruption. head shackled by iket while his actions are far from being burned with Sundanese The following interesting interpretation of values. Haji Hasan Mustapa: Barodona alam nyantri Nyunda actually reflects, among other Tacan kitab tacan Quran things, the figure of a leader who is able to Tacan daraek masantren merge with the people sincerely (ngumawula ka wayahna), pribadi nu teu ningkah (does Tacan agama drigama not act); teu adigung kamagungan (not Kaula era paradah arrogant and shows an arrogant attitude Sirung ngamomore dapur towards others); teu paya diagreng-agreng Dapuran kamanusaan (doesn't like to be enlivened with pomp); nyaah kanu masakat (loving the poor); Of course, a leader must manage. Having agung maklum sarta adil (wise and fair); sufficient reasoning so that what is said and landung kandungan, laer aisan (has a broad becomes part of policy making is truly perspective) and cadu basilat (impossible proportional to the public interest. Nyakola corruption). is not synonymous with academic degrees, it does not necessarily mean the strata of For the Sundanese, finding a leader always lecture levels, especially if an academic seems very difficult. This is more due to the degree is obtained by means of a plagiarism culture and the wrong interpretation of defect. Nyakola is actually a symbol of religious texts which they consider to be an someone who is more concerned with reason integral part of the “urang Sunda” cultural than body, reason that never stops thinking. values, so what was born later was a Never think of mortgaging reason for a leadership crisis that led to the inferiority of moment's sake, seeking power in a Sundanese people in their association at the dishonorable way. The geneological national level. tradition of knowledge is seen in Soekarno, Hatta, Tan Malaka, Agus Salim, What is the historical root of the Sundanese Cokroaminoto, Natsir, and so on, so that the leadership crisis? This question is absolutely political space becomes busy with put forward not to judge the past, enlightening debates. considering that as a West Javanese society we live in a fragment of history and are part Nyunda as the third requirement does not of that history, but rather to describe a have to be interpreted reductively as merely reality that moves dynamically in our a geographic ethnic reference that refers to consciousness, being able to control the pace the Pasundan region, but nyunda is a diction of history through the structure of with the meaning of a set of Sundanese consciousness. values that must be possessed by leaders and prospective leaders. In essence, these values In practical politics, the involvement of a are inclusive, perennial local wisdom that is person (a Sundanese) is more viewed as a shared by other cultures. personal matter that has nothing to do with the life and interests of the Sundanese Nyunda as an open culture can also be people at a macro level. The involvement of shared by those who are not geographically an individual from the Sundanese similar in place of birth. So the rational community has never been seen as a choice if we are faced with an option: representative of the entire community, as choosing a Sundanese person who is not far as political issues are concerned. The delayed or non-Sundanese but does not political involvement of ordinary people delay? Of course the calculation of public (somah, outside the royal family link) in rationality will lead to the second choice. state affairs only occurred during the

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conquest (through marriage) of Mataram of the Sundanese people to compete for over Sunda. Many ordinary people had the good leadership at home, especially at home. opportunity to occupy strategic positions at the national scope. Sundanese people prefer that time. not to join in and "mangga akang bae ka payun" rather than have to "sweat" to be the This condition is described in the legend of best. These things are very visible in the Pun Boncel. The legend tells how a interaction between ethnic groups, military commoner's child (somah) became priyayi. civilians, junior seniors, and so on. However, this achievement, as described in the legend, is considered to have tarnished Al Quran actually describes that leadership the sanctity of primordial values must be fought for. Because being a leader is (symbolized by the mother): which is a mandate, it must be supported by sufficient described as the refusal of children (the knowledge and clean track records. He must somah, who must obey instead of ruling) be able to protect, protect and preserve against the mother (primordial Sundanese society and the environment properly and values). ) This historical experience seems to not allow what has been damaged to become have formed a sub-conscious area of the more damaged. Sundanese people, thus giving birth to some political attitudes of the Sundanese people According to Ibn Khladun, leadership based who tend to be passive. The events of on ashobiyah has six characters. First, a political divisions in Sundanese history have leader must be knowledgeable with the become political traumas that are embedded ability to make decisions in accordance with in the subconscious of the Sundanese the law. According to Ibn Khaldun, a leader people, so they tend to always be suspicious must place the law as the main rule. He of someone's involvement in the political himself is not allowed to play and game the and state arena. So that the Sundanese law; Second, he must be fair. This means people tend to take a silent or passive being honest, holding on to justice, and attitude (not supportive and not showing having good moral qualities so that his opposition) towards certain individuals who words and actions can be trusted. Third, he are involved in political arenas, and tend to has the ability to carry out the tasks required avoid conflict. This gave birth to an attitude of him as a government leader, including of never looking positively at the implementing laws that are consequently involvement of somah (wong cilik) in the decided. political arena and in state affairs. Because, political affairs are the affairs of the royal Fourth, physically and mentally, he must be (family) not the affairs of the people. As free from disabilities that do not allow him evidence, let alone political issues (political to carry out his duties as a good leader; leadership) on a national scale, even issues Fifth, the leaders of a government must of political leadership on a regional scale come from and be chosen from their own rarely (not to say never) become the subject clan; Sixth, a leader must be gentle and of serious discussion among the grassroots polite towards his followers and must Sundanese people, except only as casual prioritize the interests of the people and talk(Drs. Ahmad Gibson Al-Bustomi, 2011) must defend them and also not find fault The Sundanese people have the cultural with the people; These six theories of Ibn characteristics expected by Islam, so it is not Khaldun are clear evidence in any leadership wrong if many people say that Sundanese pattern, especially as a former government culture is actually Islam which at the end apparatus in his day; Ibn Khaldun once felt point always says that Sundanese is Islam. that community-supported leadership based Becoming Islam means relying all patterns on social solidarity and originating from his of life on the Al Quran and the Prophet's own ethnic group would be able to make his Sunnah as a way of life, including in terms government strong.(Ilham, 2016) of leadership. We understand the proposition, "Do not ask for office", with the The philosophy of leadership in every interpretation "may not" pursue leadership. culture is customarily different from one Finally what we often see is the lack of echo another. Likewise in Sundanese society.

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Every leader must always yearn for his necessarily true. This is what I call sakompet subordinates to progress, far beyond the daun its mean in general politics. progress achieved by the leader. Leadership shown by a female leader who dares to A historical event that has meaning for sacrifice for the advancement of his Sundanese political life is Pangeran Kornel, subordinates. This is symbolized in the another nickname for Pangeran Kusumah phrase gagade bari nyarande. Dinata, a historical figure who needs to be an example by us in his actions as a political A Sundanese proverb which means looking or community leader. He was the son of the for support to support economic conditions Sumedang regent named Raden Adipati which may be very mediocre. The leader Surianagara, and he was appointed as the must be like that, he must be more Regent of Sumedang in 1791 with the title concerned with the welfare and progress of Tumengung Surianagara. As a regent he was his subordinates. known to be wise. During his reign, people's lives developed well and prosperously. He The public response to our leaders (read: the was also known as a capable and honest president) creates a unique pattern. We leader. raised them with an optimistic spirit, but dropped them as a loser, if not called a bad Ajip Rosidi (1985) describes him as a regent person. Soekarno, who when appointed as who succeeded in improving the lives of the president, the community supported him as a Sumedang people. Even Nicolaas Engelhard leader of rescue and freedom fighter. (in Ajip Rosidi), a Dutch official, has However, at the end of his reign, Soekarno testified that he is an honest regent. At that was completely ignored by the Indonesian time, Nicolaas was inspecting coffee people, even in some history his death plantations throughout Priangan, he stopped contained many mysteries and not many at Sumedang and said that the area had people know. Even more extreme, he was progressed, even the areas where forests thought to be involved with the 30S PKI were originally had been transformed into Movement in 1965. paradise. The existence of a rich person never acts to increase his wealth by using his Likewise with Soeharto who was cheered up power and position. during the moment of his appointment and was considered the savior of Pancasila from In other respects, Prince Kornel was a brave the PKI coup movement, but su'ul khatimah man who was very concerned about the (ended tragically) at the end of his power by interests of the little people even though he attaching various negative attributes to him. had to deal with circumstances that The phenomenon above strengthens a threatened him. It was proven when he pattern of public perception of the rulers of loudly protested Daendels as the Governor our country or vice versa which tends to General of the who resemble the pioneer political model or also implemented his policy in making the in Sundanese terms, Sakompet Daun Anyer-Bayuwangi highway, he was seen as politics. Coupled with the Regime's own having raped the existence of the people. fears of criticism of the people, some of Daendels, who was known as a marschalk, these leaders practiced a hegemonic and was highly respected and feared by every dominant model of power such as Soekarno people at that time, especially since the road and Soeharto. construction on the prince's rock (current name) was not finished due to the lack of The people are easily lulled by the greatness personalities. and kindness of the leader, but it is the turn of the leader to make mistakes and the leader However, Daendels' fearsome fear did not is easily turned into a culprit, as if all the occur thanks to the figure of the leader destruction that happened to the leader did it. Prince Konel who was able to provide All its goodness has disappeared without a understanding to the Marschalk. Thanks to trace. In this model, society tends to his expertise as a democratic leader, the generalize about problems that are not people became free from Daendels' threats.

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This is a picture of Sundanese leadership Sundanese people have cultural which refers to the local wisdom of the characteristics that are expected by Islam, so Sundanese people. it is not wrong if many people say that Sundanese culture is actually Islam which at This proves that indeed the local wisdom of the end point always says that Sunda is a civilization will influence leadership, both Islam. , including in terms of leadership. In in terms of leadership style, leadership practical politics, the involvement of a management abilities, and community person (a Sundanese) is more viewed as a acceptance of leadership. personal matter that has nothing to do with the life and interests of the Sundanese 4. Conclusion people at a macro level. The involvement of Contemplating local wisdom does not mean ordinary people in politics is considered to going back to the past or becoming a tarnish the sanctity of primordial values, traditional society again, but looking for the because politics is a royal business. The pearls of the ancestors and using them as a events of political divisions in Sundanese guide for every step forward. Like history have become political traumas that traditional villages, doesn't our state or are embedded in the subconscious of the government also have pamali, have laws or Sundanese people, so they tend to always be rules of the game, just like the Sundanese suspicious of someone's involvement in the people who have a different way or form of political and state arena. So that the leadership from other communities. One of Sundanese people tend to take a silent or them is digesting the local wisdom hidden in passive attitude (not supportive and not the cultural treasures of the ancestors. showing opposition) towards certain Especially those related to leadership issues. individuals who are involved in political Local wisdom in Sundanese leadership is arenas, and tend to avoid conflict. The written in the ancient Sanghyang Sundanese people need firmness and Siksakandang Karesian (SSK) manuscript, confidence to emerge as leaders on a which contains a way of life for the national and regional scale. Sundanese people of local wisdom in leadership known as "parigeuing". which 5. References describes fifteen important elements that a As-Sundani, S. I. J. S. (2019). FENOMENA leader must possess, which are summarized MUNCULNYAISLAM SUNDA into five groups, namely: Budi-guna- PROGRESIF TAHUN 1917–2017. In pradana (wisdom-wise-pious); Kaya-wak- A. Supianudin (Ed.), Sunda dalam cita (healthy/strong-minded); Pratiwi-akasa- Kontak Kebudayaan dan Peradaban antara (earth-space-between); Mata-tutuk- Islam Dunia (p. 206). Fakultas Adab talinga (sight-speech-hearing, and Bayu- dan Humaniora UIN Sunan Gunung sabda-hedap (speech-energy/words/heart Djati. and mind). Everything is related to each http://digilib.uinsgd.ac.id/38260/1/Sun other which builds attitude and character da Dalam Kontak Kebudayaan dan ideal leader. Peradaban Islam Dunia.pdf Charliyan, A. (2013). Kepemimpinan Nyunda actually reflects, among other Nasional Berbasis Kearifan Lokal things, the figure of a leader who is able to Menuju Masyarakat Yang unite with the people sincerely (ngumawula Tatatentrem, Kertaraharja ka wayahna) who does not do much (not [Universitas Puangrimagalatung]. acting); teu adigung kamagungan (not https://fdokumen.com/document/kepe arrogant and showing a high attitude towards mimpinan-nasional-berbasis-kearifan- others); teu paya diagreng-agreng (does not lokal-menuju-masyarakat-yang- like to be celebrated with grandeur); nyaah tatatentrem-562f97bf14ae5.html kanu masakat (loving the poor); Agung is Drs. Ahmad Gibson Al-Bustomi, M. A. well-informed and just (wise and fair); (2011, September 8). Sikap Politik landung kandungan, laer aisan (has a broad Masyarakat Sunda. Elasgary. perspective) and cadu basilat (impossible https://elasgary.wordpress.com/2011/0 corruption). 9/08/sikap-politik-masyarakat-sunda/

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Ilham, M. (2016). KONSEP ‘ASHABIYAH KESUNDAAN DI BIDANG DALAM PEMIKIRAN POLITIK PENDIDIKAN. Jurnal Manajemen IBNU KHALDUN. Jurnal Politik Pendidikan, Vol. 1 No., 64–77. Profetik, Vol. 4 No. http://journal.uin- http://staffnew.uny.ac.id/upload/19811 alauddin.ac.id/index.php/jpp/article/vi 1112009121001/penelitian/KEPEMIM ew/2733 PINAN+WANITA+BERNILAI+KES Iskandar, E. D. (2006). “Gagade Bari UNDAAN+DALAM+LEMBAGA+P Nyarande, Falsafah Kepemimpinan ENDIDIKAN.pdf (Keluarga) Sunda.” Pikiran Rakyat. Suryani, E. (2010). Pemimpin Ideal Dalam Rangga Saptya Mohamad Permana, Elis Naskah Sunda. Pikiran Rakyat. Suryani Nani Sumarlina, U. A. D. Warsito. (2012). Antopologi Budaya. (2020). Konsep “Parigeuing” dalam Ombak. konteks kepemimpinan dan Widyonugrahanto Widyonugrahanto, Nina komunikasi politik berdasarkan naskah Herlina Lubis, Mumuh Muhzin Z., Sunda kuno. Jurnal Kajian Dede Mahzuni, Kunto Sofianto, R.M. Komunikasi, Vol. 8 No. Mulyadi, U. A. D. (2017). THE https://jurnal.unpad.ac.id/jkk/article/vi POLITICS OF THE SUNDANESE ew/25671 KINGDOM ADMINISTRATION IN Rosidi, A. (2011). “Urang Sunda di KAWALI-GALUH. Paramita Lingkungan Indonesia.” Universitas Historical Studies Journal, 27. Padjadjaran. https://journal.unnes.ac.id/nju/index.ph Salahudin, A. (2010). Tradisi p/paramita/article/view/9187 Kepemimpinan Sunda. Pikiran Rakyat, 30 kolom 2. http://pustaka.unpad.ac.id/wp- content/uploads/2010/05/pikiranrakyat -20100508- tradisikepemimpinansunda.pdf Salam, M. (2017). SANGHYANG SIKSA KANDANG KARESIAN. Soekapoera.Co.Id. https://soekapoera.or.id/2017/04/02/sa nghyang-siksa-kandang-karesian/ Saleh3, M. R. A. S. (2019). MANUSIA DAN KEBUDAYAAN(MANUSIA DAN SEJARAH KEBUDAYAAN, MANUSIA DALAM KEANEKARAGAMAN BUDAYA DAN PERADABAN, MANUSIA DAN SUMBER PENGHIDUPAN). Tadbir Jurnal Manajemen Pendidikan Islam, Vol. 7 Nom, 154–165. https://journal.iaingorontalo.ac.id/inde x.php/tjmpi/article/view/1125 Sumarjo, J. (2010). Sunda: Rasionalitas Budaya. Kelir. Sumarto. (2018). Budaya, Pemahaman dan Penerapannya “Aspek Sistem Religi, Bahasa, Pengetahuan, Sosial, Keseninan dan Teknologi.” Jurnal Literasiologi, Vol. 1 No. https://jurnal.literasikitaindonesia.com/ index.php/literasiologi/article/view/49 Surya, P. (2010). KEPEMIMPINAN PEREMPUAN BERNILAI

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