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Old Papuan Manuscripts: a General Review

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Old Papuan Manuscripts: a General Review Cultural Dynamics in a Globalized World – Budianta et al. (Eds) © 2018 Taylor & Francis Group, London, ISBN 978-1-138-62664-5 Old Papuan manuscripts: A general review T. Pudjiastuti Department of Literature, Faculty of Humanities, Universitas Indonesia, Depok, Indonesia ABSTRACT: Papua is one of the easternmost regions of the Republic of Indonesia. Islamic culture started to invade Papua in the 17th century through three pathways, namely the Sultanate of Tidore, Seram, and Raja Ampat. Written culture in Papua began since then. Thus, traces of the Islamic culture in the form of handwritten old manuscripts can be found in West Papua and the Raja Empat Islands. The major challenge is to find the exact number of such manuscripts and the genre of the texts. The objective of this research was to record, preserve, and inform about the existence of the texts and to explore about the content. The characteristic of the research is codicology with the manuscript as the object. Previous research has recorded and digitalized manuscripts and the properties of the aforementioned three cultures. It is known from the perspective of the context of the texts that the majority of the Papuan manuscripts contain Islamic teachings. The materials used are European paper and local paper called koba-koba leaves. The letters commonly found in the manuscripts are Arabic, Lontara, and Jawi in Arabic, Makassar, and Malay languages. 1 INTRODUCTION Hand-written old manuscripts are a type of heritage that the Indonesian ancestors have passed on to the future. As a cultural property, old manuscripts are artifacts that explicitly present some inscriptions. According to Molen (1985), scripts play a very important role in the history of mankind, our daily life, science and knowledge, power, politics, and so on. Civilizations without and with inscription basically differ. From the perspective of cultural heritage, ancient manuscripts are authentic evidence of the advancement of a certain com- munity. Papua is one of the ethnic groups in Indonesia with a cultural heritage in the form of inscription. This is not surprising because there is evidence that Papua has had a written culture since the arrival of Islam in the 17th century. On the basis on this matter, the research questions are: (1) where are the Papuan manuscripts located today? (2) how many are there? and (3) what is the genre of the texts? The main objective of this study was to inform the society that the Papuan people have long been familiar with written culture, proven by their manuscripts. The other purpose was to preserve the heritage of the Papuan people from being extinct (due to damage) or sold. Furthermore, this study holds scientific interest of informing the manuscript data to scien- tists, which facilitate their studies based on each knowledge field. This research is codicological with the manuscripts as the object of study. Therefore, all Papuan manuscripts involved in this research have been studied using the codicology approach. Every manuscript has been described and studied, and a detailed note has been taken, includ- ing its cover, size, genre, illumination (if available), and other aspects. Then, every page of the manuscripts is digitized (their picture is taken) to be kept in manuscript CDs. 2 PAPUAN ISLAMIZATION According to Muridan (2013), Islam came to Papua during the expansion of the Sultanate of Tidore under the leadership of Sultan Nuku. However, according to some sources in Papua, 497 Islam came through other ways too, such as Seram, Banda, and the Hadramaut (the Arab peninsula). Islamic leaders and petuanan (kings) in Papua contend that Islam spread along the coastal areas from Sorong and Fak-Fak. With regard to the issues of Islamization in Papua, the following three things need to be explained: (1) the issue of the figures who brought Islam to Papua; (2) the route that Islam had taken to enter Papua; and (3) the heritage of Islam in Papua. The figures responsible for bringing and spreading Islam in Papua can be divided into two groups. The first group includes those believed to have a line of descent to the Prophet Muhammad SAW, known as the sayyid. The second group includes those of Arab descent, known as the shaykh. During the Islamic proselytism period, both the sayyid and the syakh married the locals and reproduced Arab-Papua and Arab-Malay descendants. The descend- ants of the Islamic proselytism in Papua are recognized by their surnames, namely Al-Hamid, Al-Katiri, Assegaf, Said bin Agil, Bafadal, and Kabiran. Islam is believed to have entered Papua through three routes, namely the Sultanate of Tidore, Raja Ampat, and the Archipelago of Seram-Banda. 1. The Tidore Route. From the stories told by their ancestors, Papuans believe that the Sul- tanate of Tidore had been present in Papua long before the arrival of colonists and the Christian missionaries in the hinterland of Papua. In fact, the Christian missionaries came into Papua escorted by some people from the network of Tidore Sultanate. Accord- ing to Andaya (1993), the Papuans associated the Tidore Sultanate with Islam. This was illustrated through an event in 1705 when the Jogugu (Prime Minister), the sea captain Salawati, and Waigeo of the Raja Empat Islands received the Sultan of Tidore’s envoys. Everyone present in the event said “Amen” when the Sultan of Tidore’s envoy finished reading the Sultan’s letter. In other words, Papuans respected the Sultan of Tidore simi- larly to Allah, despite the fact that only his letter was present. 2. The Raja Ampat Route. According to experts, the Archipelago of Raja Ampat was ruled by four kings (petuanan), namely King Salawati, King Waigeo, King Misool, and King Waigama. According to some resources from Raja Ampat, Islam arrived in Papua through Salawati, brought into, and proselytized by Islamic proselytizers from Hadramaut who came for the purposes of trading, seeking better sources of livelihood, or avoiding the social and political dynamics in their homeland. 3. The Seram-Banda Route. According to most of the resource persons from Sorong and Fak-Fak, Islam entered Papua through people from Seram-Banda, who came to Papua and settled there, and spread along the coastal areas, such as Sorong, Fak-Fak, and the Raja Empat Islands. While spreading Islam, some of them married the locals, eventually reproducing descendants of mixed origins of Maluku–Papua. 3 RESEARCH RESULTS Find traces of the Islamic culture that had been recorded in the written tradition of Papua is a challenging task due to the following reasons: 1. The absence of figures who still recognize and keep the written tradition of their ancestors. 2. The influence of the social and political dynamics of the colonial era that has made the owners of the manuscripts unwilling to surrender their collection of manuscripts to strangers. 3. The confines of customs and fear and assumptions that the old manuscripts that they have are “sacred heritage” that is not to be read by ordinary people or is not to be taken out from its storage anytime. Fortunately, in some enclaves assumed to have been strongly associated with the history of Islam in the Land of Papua, resource persons could still be found, willing to provide information regarding the legacy of the written tradition of Papua. As a result, a number of 498 ancient Papuan manuscripts and historical objects that have been stored by people have been successfully recorded. A total of 89 old manuscripts and three historical objects have been recovered through research conducted in 2013 and 2014 in Sorong, Fak-Fak, Kokas, Misol, Waisai, Salawati, Patipi, and Patimburak. The three objects are one dagger with an inscription in Arabic written in gold ink, one piece of talisman flag with an Arabic inscription on it, and one ceramic plate with Arabic scripts. The manuscripts and historical objects are held by 23 manuscript owners. The following are brief information about the 89 old manuscripts and the three historical objects, their owners, and the number of manuscripts in their collection. The 89 old Papuan manuscripts recovered were written in Arabic, Jawi (Arab-Malay), and Lontara (Bugis-Makassar script) scripts using the languages of Arabic, Malay, and Bugis-Makassar. The material used to write the text varies, namely European paper (Churchill, 1935; Heawood, 1950), lined paper, plain paper, dluwang or Javanese paper (Pudjiastuti, 1997), and the material used for writing the traditional Papuan manuscript is called koba-koba leaves. Koba-koba leaves are obtained from red fruit trees (Latin: Pandanus Conoideus). The tree is of the family pandanus (Latin: Pandanaceae), which usually grows in huddle in Papua. It can grow up to 3 m. The following is the information about how the koba-koba leaves are utilized as a surface to write: the leaves are cut into the desired size and dried in sunlight. Then, they are flattened and the surface is smoothened with kuwuk (sea snail shell). Finally, they are used as a surface to write a text or manuscript. The Papuan texts consist of several genres, namely a history of some figures, prayers, lan- guage grammar, medicines, genealogy, tales, literature, legal treaties, and Islamic teachings, such as prayers, tauhid, zikir (dhikr), and the Koran. The following are the information about the owners and the number of manuscripts and historical objects: 1. Abdurrahman Kastella Abdurrahman Kastella from Ambon is the owner of Papuan manuscripts who lives in Sorong, Papua, for several decades. As a mosque imam, he has stored 10 old manuscripts that he inherited from his late grandfather. These manuscripts are mostly handwritten and partly in the form of lithographs (stone prints), which include Risalah Hukum Jimak (Jimak Legal Treaties), Kitab Mujarobat (The Book of Useful Medicines), Kisah Nabi Muhammad SAW (Tales of the Prophet Muhammad SAW), Doa Tawasul (Tawasul Prayers), Zikir (Dhikr), Kitab Nikah (the Book of Marriage), Maulud, and Kumpulan Doa (collection of Prayers).
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