Adaptation of Migrating Betawi People: Existences, Forms, and Developments

Society, 7 (1), 48-58, 2019 P-ISSN: 2338-6932 | E-ISSN: 2597-4874 https://society.fisip.ubb.ac.id

Deska Fitriyani Sriwijaya University Corresponding Author: [email protected]

ARTICLE INFO ABSTRACT

Publication Info: Adaptation of migrating Betawi people as the ethnic migrant in Research Article urban areas is an interesting social phenomena related to urbanism. This study aims to analyze the urbanism or the way How to cite: of life of the Betawi people in Palembang city. This study used Fitriyani, D. (2019). Adaptation of the social definition paradigm, an ethnography research Migrating Betawi People: method. The data were the Ethnic Betawi group in the Kebon Existences, Forms, and Sirih and the Lorong Jambu areas.The data were obtained from Developments. Society, 7(1), 48- the primary data and the secondary data. The primary data was 58. obtained through participatory field observations, and in-depth interviews, meanwhile the secondary data was obtained from articles or journals. In analyzing the data, codes system and DOI : 10.33019/society.v7i1.71 coding were used. Field observations were carried out in Kampung Betawi, Kebon Sirih and Talang Betawi Villages, Copyright © 2019. Owned by Lorong Jambu. Interviews were conducted to participants, the Author(s), published by Society Betawi people, used purposive sampling or based on certain characteristics. The results of the study indicated that the urbanism or a way of life of the people in Palembang was to adjust to the environment in terms of work to meet their daily needs. In addition, it adopted the Palembang wedding tradition when the Betawi people are married. The results showed that This is an open access article. the people acculturate with the Palembang culture, specifically in wedding tradition. License: Attribution- NonCommercial-ShareAlike Keywords: Acculturation; Betawi; Ethnography; (CC BY-NC-SA) Palembang; Urbanism

Introduction intangible characteristic. The tangible The city presents different situations characteristic appears from and conditions in the village, referring to the functions such as political functions tangible characteristic that can be seen from characterized by the central office of the the appearance and the function and government. Meanwhile, the intangible Adaptation of Migrating Betawi People: Existence, Forms, and Developments characteristic is defined as the way of life only limited by the place where he was with the peculiarities of each raised and born but also in other places and region. Borrowing the term from Bardo (in times where by means of him all needs can Kartono, 2010), it is referred to as a feature be fulfilled (Jelamu, 2006). It is as the Betawi of social organization. It is related to how to people do which not limited by space and manage the place of residence, how to time to fulfill their needs. Their presence in manage the social interactions, and how to Palembang city forced them to adjust to the regulate the lifestyle. In the view of surrounding environment. Ethnic Betawi is sociologist, L. Wirth (in Kartono, 2010) the closely related as carpenters. At first they city is seen as a way of life (Urban as Way of worked as carpenters but over time the Life). adjustments were made. Along with the It is widely known that there are two progress of the industry that was built in indigenous ethnicities who inhabit urban areas, most of Betawi people Palembang city, they are Wong Jero and switched their work as sellers, such as local Wong Jabo. Wong Jero is nobel descent or food sellers (tekwan, pempek, bakso), highborn, while Wong Jabo is common greengrocers, livestock sellers (cattle and people. However, the ethnic communities goats), stall business men, and rattan around Palembang are various such as handicraft businesses men. It is interested to Malay, Komering, Pasemah, Gumai, study the Betawi people in Palembang on Semendo, Lematang, and Ogan. There are account of their existence, form, and also some immigrant ethnic groups namely development in Palembang city as well as Arabs, Chinese, and others from Europe. their cultural adaptation to local culture. Palembang city also has one of Indonesia ethnic communities, the Betawi Ethnic which is originating from Jakarta and its Theoretical Basis surrounding areas. The uneven composition This study referred to the theory of of the population and unequal development Louis Wirth “how to live in the city (Urban outcomes became one of the main causes for Way of Life)”. Wirth defines the city as the people making dislocation. Then, it "Relative Large, Dense, and Permanent causes the targeted city having the further Settlement of Socially Heterogeneous development that makes the appearance of Individuals", which is a relatively large, new social level, the changes in attitudes dense, and permanent settlement with a and lifestyle, and the changes in livelihoods. population of heterogeneous social position. The urbanism carried out by the Betawi According to Wirth (in Kartono, 2010) the ethnic group encouraged them to adjust to typical lifestyle of city is called urbanism, the new environment, especially the and this is determined by spatial environment of Palembang city. In different characteristics, secularization, voluntary circumstances, the other ethnics have come associations, integral social roles, and vague to Jakarta causing that the Betawi Ethnic is norms. To see how the process of urbanism no longer dominating Jakarta. takes place, how the local people live in that One technique that has been used as a city must be seen. Furthermore, how to live tool for urban development in recent years in urban areas can be seen from the way is cultural regeneration. This is seen as a people use facilities in the city. means to restore and improve the quality of urban life through increasing and developing unique characteristics of a place and its people. Human living space is not

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

Research Method letters, photographs, videos and assorted This study was about the Betawi people artefacts. urbanism in Palembang city. It aimed to analyze and explain the history of their existence in Palembang city, the form of Research Results and Discussion urbanism, the development of Betawi A. The History of the Existence of the culture, and the defense strategy to live in Ethnic Betawi Palembang city. Therefore, the research An Australian historian, Lance method used was ethnographic research Casle, in Erwanto (2014) describes that method with the social definition paradigm. Betawi is as a newly born ethnicity. This The Ethnograpic reseach method is a statement is based on demographic description and interpretation of a cultural studies of the residents of Batavia. The or social group or system (Cresswell, 1998). census of 1815-1853 showed that Ethnic This research was to figure out the Betawi Betawi had not been recorded. Betawi people history, form, and development and was categorized as ethnic in 1930. understand the real meaning of life Lance concluded that the Betawi Ethnic experience to those under study from group was an assortment of Sundanese, participants’ perspectives. As Ethnographic Javanese, Arabic, Bali, Sumbawa, research method, data were collected in Ambon, and Malay. The source of the great quantities of material to describe what website of the local government, people believe and how they behave in https://bappeda.jakarta.go.id provides everyday situations; therefore, data analysis the information that records the ethnic and interpretation can be challenging formation of those who were used as (Roper & Shapira, 2000). The data were slaves, where in the 18th century a obtained from the Betawi people live in majority (49 percent) of the population Kampung Betawi, Kebon Sirih and Talang of Batavia. The same thing was stated Betawi Villages, Lorong Jambu. Thus, this by Erwantoro (2014) Ethnic Betawi research was intended to understand social emerged as a new category in the situations in depth based on reality or population census data in 1930. In the phenomena nearby. To generate the 1930 census, there were 778,953 Ethnic answers, the research steps are needed such Betawi people and became the majority as formulating research questions such as of Batavia at that time. history of the Betawi people existence, the Based on the results of observations form of urbanism, and their development in and interviews, the Betawi people in Palembang city. To have research objectives, Kebon Sirih and Lorong Jambu, the first determining the benefits of the research, generation moved to Palembang city making a framework of thinking, and due to economic factors. Instead of just determining the technical analysis of the escaping from colonialism, the Ethnic data and the validity of the data. The data Betawi nomads thought that Palembang collection method used in this study was the city had a better chance of living with combination of library research, field the availability of jobs, the extent of observations, and in-depth interviews with vacant land, and the small number of the people using notes, logs, and diaries. people in Palembang. But in reality, the Additional data may also be found in items funds and the skills are the main such as published and unpublished requirements because at that time the documents, papers, books, public records, Betawi people migrants had low education so they had to work as

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

entrepreneurship like running their own their chance since they had low business. The Betawi people were education. Whereas, the construction of known as "clever wood" in the first the structure and infrastructure of generation, many of them undertook Jakarta forced them to sell their land this business to make a living in a and house causing them being foreign land. A participant explained displaced. This condition forced them to that their ancestors were carpenters (UP, migrate to other place. Since the Betawi 52 years old): people believe that their ancestors are "... Who doesn't know the Betawi people, from Palembang, this city had been their from the time of the ancestors, the Betawi destination to start a new living. A people have been good at timber business, participant (YA, 60 years old) described: timber trade, and making furniture from "... Our oral story always talk about lumber. That is why many have the Palembang as our great grandfathers, our expertise to be carpenters nowadays. But ancestor. This story has been time to time only a few who can be business holder while telling to their posterity. This oral story has the rests are collies. The Betawi people had a built emotional connection between this city lot of land there, but they sold it all because and us. It is the main reason why we choose they didn't know whether they were Palembang as our destination to displaced causing them being destitute immigrate.” people now." Factors of migrated destination is The arrival of the Betawi people in not only caused by the situation but also Palembang city from the beginning had oral story, Palembang city has been their been involved in the timber business, destination seems as “reunion” for the the location was in the regions 10.13 and people. 14 ilir (SA, an participant, 72 years). After trying to work as a carpenter, the Ethnic Betawi migrants spread out to B. The Form of Urbanism other areas in Palembang city, such as According to Wirth (in Kartono, Kebon Sirih and Lorong Jambu. At that 2010) the typical lifestyle of city is called time, Kebon Sirih and Lorong Jambu urbanism, and this is determined by were shrubs, the areas then were built spatial characteristics, secularization, by the Betawi migrants. Over time, the voluntary associations, integral social place has become the largest Betawi roles, and vague norms. To see how the settlement in Palembang city. According process of urbanism takes place, how to the head of the local RT, the Betawi the local people live in that city must be people are still widespread in various seen. Furthermore, how to live in urban places such as Boom Baru, Kuto Market, areas can be seen from the way people Tegal Binangun, Plaju, 22 ilir, Talang use facilities in the city. Kerikil, Lebung Gajah and so on. But their spreading is not a lot and forms a 1. Job Preferences, such as: settlement, if people want to know their a) The Wood Processing of existence through personal means. Their Household Furniture migration to Palembang city was The Betawi people are known for intended to improve the economic their expertise in the field of wood condition. During Jakarta was filled by processing, ranging from merely various people from all over regions to refining wood, making household work and live. The Betawi people lost appliances from wood, and making

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

wood carvings. In other words, c) The Flowers and Ornamental Betawi people are able and willing Plants Selling Business to process wood into finished goods Since a migration to Palembang or semi-finished goods. At first, city, the first and second generations many Ethnic Betawi people worked have not had a permanent job. All in the timber business when they was based on expertise and works were migrating to Palembang as a laborer, at that time the city. The 13 ilir area was the center economy was classified as middle to of the first settlement of ethnic lower level. Not a few of the Betawi Betawi. There, the timber business people tried other jobs to fulfill their was also firstly started by Ethnic daily needs, such as being a flower Betawi. IL, an participant (45 seller. It is another alternative job years) said that many relatives did realizing that it did not require large not have permanent jobs so he hired funds. Even though it required them. more patience and thoroughness, "...The timber business is developing but for the Betawi people, any quite well, right! It is because the business could be done as long as employees are still a few so the relatives the funds used was not too are involved. Moreover, many of them large. Considering the driving factor who come here as migrants having no for migration is to help the family job, so I do a favor for them." economy by finding sources of sustenance elsewhere. One of the

b) The Daily Work participants, AT (51 years) revealed: The other work done is a day "...Because I am working under people’s laborer, a conventional motorcycle business, there is a feeling of wanting to driver, and a household have an own business. In that era, there assistant. These works are carried were still a few people who sold the out based on their last educational flowers but I saw that the development average levels: elementary, middle had been started, so I thought the flower and high school graduates. Women selling business was just a trial and who are as household assistants error which did not need lots of work in other environments, such as funds. Open the business at the front, Ibu Sumiyah (50 years old). She just need to walk then arrive! It is works for a Javanese ethnic family economical. That is why I am still whose house is across an alley. The selling flowers until now. The head of the local RT stated: important thing is that family’s need is "...The Betawi people had a lot of land fulfilled." there, but they sold it all because they

didn't know whether they were d) The Food Seller displaced causing them being destitute Sellingfood is another alternative people now. There are various jobs of for getting the money. This work is the people here such as a civil servant, done by women as a job in an entrepreneur, a laborer, and even a public scope. Some of them sell household assistant who is cleaning the Palembang traditional food like house, or only washing and ironing." tekwan and pempek, while others sell vegetables, soto betawi, and their own Betawi foods, namely roti buaya

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

and uli tape. For Betawi people, this surroundings and expertise as well work can add to daily spending, as various activities carried out to give pocket money to children, and cultivate the kinship. One of Louis help in paying electricity bills. This Wirth's researches on urbanism is job is enough to help the women, job preference; these jobs depict that because they sell in front of the the Betawi people labors based on house, this is to minimize the cost of their expertise such as carpenters funds that must be spent if they rent and traders. a place or shop. AI, an participant, (46 years) whose wife 2. Betawi People Activities opened a business selling food Recitation, Social Gathering and stated: Aerobics. “...Looking for money is difficult, The points discussed by Louis frankly I didn't have much money for Wirth (in Kartono, 2010) regarding the funds at that time, so I sold ice first urbanism include: (1) the lack of then my wife helped me to sell the individual interaction, and (2) model, and thank God it becomes a anomie or not knowing the norm. In pempek shop now". this study, the Betawi people did not show a lack of individual interaction. e) The Cattle Raising The actual interactions are even high One other finding is cattle and active. Recitation, social raising, this is the only ones left. But gathering, and aerobics are carried it provides many benefits, because it out solely to cultivate kinship among can employ other Betawi fellows of Betawi ethnic groups people. Besides that, it is developed while at the same time showing their into meatballs selling business. Then existence as Betawi ethnic. In more and more, Betawi people are contrast, it encourages mothers and employed. IL, an participant (45 teenage girls to actively play a role in years) revealed that Bang Ilham the neighborhood. The values of explained that currently it is traditional Betawi traditions and difficult to find grass for his norms are also still represented in livestock: everyday life such as Lek-lekan or "...My cows fed their own selves freely, gatherings which teach us to have a but it’s no longer. There is barely grass, harmonious neighboring and to help so running the cattle raising becomes each other. Other values and norms my business here.” are not allowed to sit or stand by the Individually, the economic door since it can block out people conditions of the Betawi people are who want to pass and can hurt middle to lower. Considering the themselves. Next is that when we first and second generation as they work on something, we have to migrated to Palembang city, they surely finish it as it teaches a sense of did not have enough funds for there responsibility for the work. is uncertain income and the highest education mostly completed is high 3. Spatial Space school. The Betawi people, socially, According to Pranawita (2015) in a can adapt well. It is proven through settlement, natives will create their own the works adjusted to the settlements with certain characteristics.

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

Pranawita further explained that, as in perspective of social sciences, is a the coastal areas, the natives’ system that does a number of settlements are for fisherman. The conceptions regarding the construction coastal area is inhabited by Javanese, of reality, which play a major role in Chinese and other migrants. Then the explaining the structure of normative next area, hinterland (inside), is a and social order and understanding and settlement characterized by agriculture interpreting the world. Meanwhile, art or plantations. This area is inhabited by and tradition are expressions of Sundanese, Javanese, and Betawi ethnic creativity, work, and human intention groups. The Betawi town in Palembang containing religious values and is a manifestation of a settlement with a messages, philosophical insight and Betawi characteristic. Similar to Melayu local wisdom. Whereas according to tow and Betawi town, they mark their Azra (2011), religion and culture are two respective ethnic backgrounds. The things that are equally beneficial. Betawi town in Palembang city is not Religion will give spirit to culture, while characterized by agriculture and culture provides wealth to religion. plantations, but demonstrates the The results of observations and process of shaping the Betawi group. interviews showed that the religion This study shows that Betawi ethnic believed by the Betawi people in Kebon settlements do not have obstacles in Sirih and in Lorong Jambu is social relations in settlements. The predominantly Islam. The beliefs other naming of "Kampung Betawi" and than Islam such as rituals or traditional "Kampung Talang Betawi" does not ceremonies that cannot be accepted by necessarily restrict their movement to human rationality have long been interact. the Betawi people can interact abandoned by them since the first directly with others freely by generation came to Palembang city; they considering that they do trading, no longer believed in the supernatural processing wood, selling food and things. the Betawi people does not running grocery stalls. Often stalls, associate Islam with the myths or places of sale, and wooden depots are superstitions of ancestral heritage. In the merged with their homes. MM current millennium, the Kebon Sirih and participant (66 years) stated: Lorong Jambu Betawi ethnic "...Here, in Kebon Sirih. My neighbor’s communities are aware of the world sibling said it is better to settle in Kebon beyond the five human senses but not Sirih as there were many Betawis, so it associating them with everyday life. would be good. When I arrived in They believe in one belief and the one Palembang, I immediately settled in Kebon Allah SWT. Currently, the religious Sirih, the children were born in a midwife activities carried out are routine clinic near here." recitation, as taught, so that they always beg and pray only to Allah SWT.

4. Secularization The majority of the Betawi people is 5. Voluntary Association Muslim. For them, religion and culture The voluntary association of the has an equally significant portion. Betawi people is the Association of Harmonization of both lies in the Silaturaahim Betawi South Sumatera function of each. Kuntowijoyo (in Edi, (FORWABES) and the Betawi Sriwijaya 2011) states that religion, in the community (KOMBETS). Both are

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

formed in order to accomodate Betawi deal with memorials such as the 17th of ethnic people in South Sumatra. The August state red-letter day, the establishment of FORWABES was commemoration of the Hijri New Year, started by Betawi ethnic people who and become the committee of qurban in met in Palembang city and then got to Eid al-Adha. Betawi youth was know each other and some were deliberately involved in various siblings. As the time flies, FORWABES activities so that they had activities was established in 2015. Other which channel their thoughts and voluntary associations are KOMBETS energy in a positive way and in and Kampung Betawi Youth. KOMBETS addition, they also take a contribution to is only addressed to Betawi residents in introduce the Betawi ethnic culture in Kebon Sirih which does not have a Palembang city. management structure and is not legal according to law. However, they call 6. Utilization of City Facilities themselves KOMBETS; a naming of The city facilities around Kebon Sirih identity to introduce to the public. are Bukit Sangkal Health Center, Bukit Giddens said that identity is very Sangkal Village Office, Dapur Mutiara important for an ethnic group, "It can Shopping Center, JM Shopping Center, provide important threads of PTC Shopping Center, Giant Shopping continuous with past and is optically Center, and Transmusi Bus Stop. The kept alive through the practice of city center of Palembang has grown into cultural traditions" (Giddens, 1991). a commercial city, so it's no wonder that Thus, almost all cultural identities have there are many malls in which are an opinion of whether an individual is located there. The Betawi ethnic of understood in relation to the identity of Kebon Sirih are not really fond of kinship, race, and ethnicity. KOMBETS shopping centers, they choose to shop identifies themselves as "native" Betawi for the food needs in Megaria or Pasar descendants. 16. Cheap and negotiable prices are the The other voluntary association, main reason. The quality of goods in the Pemuda Kampung Betawi, is chaired by market and in mall is almost equal. Anton. This association accommodates Public transportation access to get to Betawi youth into a place. It was started Megaria market and Pasar 16 is quite from the concerns of Anton, Untung, difficult. If you have a private vehicle, it Muklis, Toni and Kusdi (in 2018) who will be easy to reach, yet the observation saw the children of Betawi town shows that very few of Betawi ethnic dropping out of school, just sitting people have four-wheeled vehicles or around wasting time. By these five cars, most of whom have two-wheeled Betawi people, they formed a voluntary vehicles or motorbikes, instead. This can association consisting of youth of be seen from the houses that hardly Betawi town. Their backgrounds range have yard. Hence, they used to choose from junior high school graduates, high angkot as transportation. school graduates, to students, and The facilities around Talang Betawi university students. Pemuda Kampung Lorong Jambu are Kemuning police Betawi was established before August station, Transmusi bus stop, Sekip 2018. Since it was just currently formed, traditional market and PTC shopping there is no vision and mission for this center. The location of Talang Betawi association, yet. The activities of it only Lorong Jambu is in distance with the

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

main road, there are no groceries sellers character or ethos often appears in the in the area, the Sekip traditional market style of behavior of its citizens, their is the main choice for the Talang Betawi interests, and various cultural objects of group of Lorong Jambu to shop for their work. Based on these thoughts, the groceries. As in Kebon Sirih, the Talang typical character of Betawi is “Lo-lo, Betawi group is less interested in Gue-gue” means that the Betawi people shopping for food needs at the mall, have a character that they do not though PTC shopping centers are not so interest in other people problems for no far from Lorong Jambu. apparent reason, ignorant. The Betawi Public transportations used are people hold the principle that “if I am angkot, transmusi, conventional ojek and not touched, so I will not touch you back”. online ojek, both motorbikes and cars. If This character still exists in the Betawi you want to ride an angkot or transmusi, people of Kebon Sirih and Lorong usually, you should be dropped off first Jambu. According to some participants, by relatives using a motorbike to the that distinctive character can avoid highway. Then, you can use angkot or conflicts both with Betawi fellows transmusi. Online ojek also becomes (internal) and with other ethnic groups another alternative transportation, both (external). motorbikes and cars. Often and most of the Betawi ethnic people who use public D. The Defense Strategy transportations are women, they In the defense strategy in urban generally use conventional ojek and areas, some Betawi ethnic groups sell angkot to travel. Both transportations are groceries in their homes. Therefore, the the main choice because they are quite neighbors do not have to go all the way convenient to find around the residence. to the market and use public transportation. There are also some who C. Development of Betawi Ethnic Culture open a small shop that sells daily This research concerns on the necessities. Trading is the right choice of development of Betawi ethnic culture low economic conditions so you don't through cultural adaptation that views need lot of fund to run a business. the way individuals or groups adjust to Additionally, there are also food, such changes in the socio-cultural order. In as soto, pempek, bakso and ketoprak. this research, the Betawi ethnic and local Betawi people admits that they find no and other social and cultural settings are obstacle in interacting with the different. While the people living surrounding area. The dominant together on RT 03 and RT 11 were number of Betawi people in KebonSirih Betawi ethnic, Palembang ethnic, and and Lorong Jambu makes them easy to mixed ethnic groups. Changes in social interact with each other. Although in its order occured in Betawi Ethnic group development there were residents who are in terms of language and livelihood. moved and came with different While changes in the cultural order of ethnicities, they did not cause problems the Betawi people resulted in a balance in interaction. of Betawi culture and Palembang The next strategy is from the culture. cultural side. There is no new culture, Koentjaraningrat (1990) explains no mixed culture, and no discarded that a culture often emits a particular culture. Betawi culture acculturates with characteristic seen by strangers, the Palembang Culture, where Betawi

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

Culture is still used in certain events the dominant non-Betawi cultural city only, but the Betawi people still space. maintains it. While the Palembang 4. The defense strategy carried out by the culture continues to be used as a form of Betawi people was to work in respect. For example, the culture of accordance with the new environment. marriage. When an Ethnic Betawi This was done due to the lack of funds married to another ethnic such as the and limited skills. In addition, Palembang ethnic, both families hold FORWABES participated in the Betawi the events based on the ethnics in their cultural arts performance as an effort to home. The facts show that there is introduce and maintain Betawi culture. enthuasiasism of Palembang people to see Betawi culture at the wedding. From the research done on the urbanism of the Betawi people in Palembang city, it can be suggested to Conclusion several parties that: Based on the analysis of the research of 1. This research is expected as an input the Betawi people in Palembang city, the and contribution to the development of conclusions are as follows: sociology as well as a reference for

1. The migration carried out by the Betawi subsequent research specifically people to Palembang was not only regarding to environmental sociology. intended to improve the economic This is because many similar studies are condition of the family which at that carried out by other disciplines such as time, Jakarta was filled with people architecture, geography, and from various regions to work, but also psychology. As already explained that emotional connection. Moreover, the research on ethnicity in a culture must construction of the structure and continue to be carried out. infrastructure of Jakarta forced them to 2. The acculturation that occurs in the sell their land and house causing them Betawi people must be maintained, this being displaced. The lack of the funds is related to preserving the Betawi and the skills made the Betawi people cultural tradition. Besides that, it can worked as a carpenter. uphold tolerance and create a

2. There is no superficiality of individual harmonious life between Ethnic Betawi interactions and anomies. Spatially, and Ethnic Palembang. The young Betawi settlements are formed due to generation of Betawi Ethnic group ethnic cultural similarities, and needs to increase their care for the secularization does not occur. Betawi culture. The various efforts that

3. The Betawi people acculturates the have been made by FORWABES should tradition of marriage. As migrants, be continued and improved. Betawi people use the Palembang 3. This research can beinput for the wedding tradition, but they also government, especially the Palembang maintain their own cultures such as Tourism and Culture Officein taking enlivening the event with firecrackers, over a policy, as well as help tanjidor, and doorstop. As a minority, FORWABES in completing the these maintenance efforts can be requirements as a group organization in interpreted as a symbolic form of South Sumatra Province. If FORWABES strengthening Betawi ethnic identity in is officially registered by the government and legally recognized by

Adaptation of Migrating Betawi People: Existence, Forms, and Developments

the law, the Ethnic Betawi will be easy ______to be introduced to Palembang people. Betawi settlement can be developed into About The Author a cultural tourism village such as Arab Village in Plaju. So that it can enrich the Deska Fitriyani. A Master Degree student in culture in Palembang city. Sociology at Faculty of Social and Political Sciences, Sriwijaya University, Indonesia. She obtained her Bachelor Degree in References Sociology from Padjadjaran University in Azra, A. (1999). Konteks Berteologi di 2016. Indonesia: Pengalaman Islam. Jakarta: Corresponding: [email protected]. Paramadina. Creswell, J. W. (1998). Qualitative Inquiry and Research Design: Choosing. Among Five Acknowledgement Traditions. London: Sage Publications. Erwantoro, H. (2014). Etnis Betawi: Kajian I would like to express my special thanks of Historis. Patanjala: Jurnal Penelitian gratitude to my lecturer, Dr. Ridhah Taqwa, Sejarah dan Budaya, 6(2), 179-192. M.Si. as well as the Betawi people in Giddens, A. (1991). Modernity and Self- Palembang city who gave me the golden Identity: Self and Society In the Late opportunity to do this wonderful project on Modern Age. Cambridge: Polity Press. the topic, which also helped me in doing a Kartono, K. (2010). Pemimpin dan lot of research and I came to know about so Kepemimpinan. Jakarta : Rajawali Press. many new things I am really thankful to Koentjaraningrat. (1990). Manusia dan them. Kebudayaan di Indonesia. Jakarta: Secondly I would also like to thank my Djambatan. Departemen Pendidikan parents and husband who helped me a lot in dan Kebudayaan. finalizing this project within the limited Marius, J. A. (2006). Perubahan Sosial. Jurnal time frame. Penyuluhan, 2(2). Pranawita, Karina N. (2015). Kajian Kearifan Lokal Pada Pekarangan Masyarakat Betawi Sebagai Basis Pengelolaan Lanskap Perkampungan Budaya Betawi Setu Babakan, DKI Jakarta. Penerbit: Sekolah Pascasarjana, Institut Pertanian Bogor. Roper, J. M., & Shapira, J. (2000). Ethnography in nursing research. Thousand Oaks: Sage publication.