Social Conservation of Local Wisdom on Samin Tribes at Kudus

Article

Komunitas: International Journal of Social Conservation of Local Indonesian Society and Culture 12(1) (2020): 12-19 DOI:10.15294/komunitas.v12i1.19918 Wisdom on Samin Tribes at © 2020 Semarang State University, Indonesia p-ISSN 2086 - 5465 | e-ISSN 2460-7320 Kudus Regency Indonesia http://journal.unnes.ac.id/nju/index.php/komunitas UNNES JOURNALS

Eta Yuni Lestari1 and Tutik Wijayanti²

1,2Department of Politics and Civic , Faculty of Social Science, Universitas Negeri Semarang, Indonesia

Received: July 10th 2019; Accepted: February 5th 2020; Published: March 30th 2020

Abstract Social conservation values are very important to be maintained and preserved. Social conservation values are the source of Indonesians character. Social conservation values derive from the values of local wisdom that exist in each ethnic, and Indonesian community, one of them is the Samin Tribe. This study aims to find the local wisdom values of the Samin community that are threatened with extinction due to modernization. This study uses a qualitative method, with the process of collecting data carried out through interviews with local leaders of the Samin community in Kudus Regency. Interviews were conducted to explore hereditary social activities about beliefs, traditions, social interactions and livelihoods. The results showed that the Samin Community conserved social values in the form of teachings that must be abandoned and teachings that should be done. Some teachings that should not be carried out are prohibitions of slander, greed, ir- ritability, accusation without proof, jealousy, being bad towards others, accusing, stealing, picking or taking something that is still integrated with the main part, finding other people’s things. The teaching that must be done is understanding the property itself, being honest, obeying the teachings, and getting along well. The values of the local wisdom of the Samin community can not only be applied to the local people of the Samin tribe, but can be implemented nationally and globally. Globally, the wisdom value of the Samin community can create world peace.

Keywords indigenous; knowledge, social conservation; Samin tribe

INTRODUCTION Each tribe has independent knowledge that is characteristic (Buenavista, Wynne-Jones, Indonesia has a cultural diversity and make & McDonald, 2019). The consistency of it a multicultural country. Cultural values the teachings in this local wisdom actually are the state assets that must be maintained supports the conservation of nature and and preserved as one form of local wisdom socio-culture in society. Given that Indonesia (Khusniati, Parmin, & Sudarmin, 2017). This is currently experiencing environmental diversity can be seen in terms of religion, and social problems. ethnicity, race, language, customs, clothing, However, environmental and social culinary, traditional games, and others. One problems arises from the dynamics of a of the diversity that contributes to cultural rapidly changing life. This brings a change in values is the diversity of ethnic groups (Brown, Tam, & Aboud, 2018). According Corresponding author to data compiled by Stastik Indonesian C4 Building, Sekaran Campus, Gunungpati, Semarang Culture, in 2016 there are approximately 50229, Central Java, Indonesia Email 250 ethnic / ethnic groups that still survive. [email protected]; [email protected] Komunitas: International Journal of Indonesian Society and Culture 12(1) (2020): 12-19 13 the lifestyles of the people who increasingly raise deep concern, one of which is due abandon local values (Forester, 2018). Social to the weakening of the character of the problems or social phenomena that occur in community that is increasingly distant from Indonesia such as corruption, drug abuse, the national outlook which also comes from sexual violence, terrorism, and intolerance. the values of local wisdom. Local wisdom While the environmental problems in should be a strategy to survive various Indonesia include natural disasters in social problems because the teachings in the form of floods, erosion, earthquakes, local wisdom are consistent in maintaining and tsunamis that occur in Palu, Central tolerance, harmony, and respect. Sulawesi in 2018. According to Sugihardjo, Various failures Indonesia has local wisdom that can in developing countries’ development, such be used as a reference value in accordance as environmental damage and poverty, with the norms that exist in people’s lives. indicate a mistake in the development Local wisdom is a local community that strategy that has been implemented so comes from loyalty to maintain traditional far. Top-down development, in which the cultural values to maintain social relations power of the central government is very and social life (Khusniati et al., 2017). dominating tends to ignore the potential According to Sartini, in general, local of local resources (local culture, social wisdom can be interpreted as the ideas of capital, local knowledge or local wisdom) local communities that contain thoughts, called social energy (Soegihardjo, Lestary, & wisdom, good values that are embedded Wibowo, 2012). and followed by local communities (Adilah Tribes in Java who still consistently & Saputra, 2013). Local wisdom can be used uphold the values of local wisdom are the as a reference in living together between Tengger, Osing, and Samin tribes. They the community, and also the principle of live by maintaining tradition and culture, preserving the environment. According to and making culture a view of life (Rohman, Firdauzia, local wisdom will create valuable 2013). Among the Javanese tribes, the values and norms for community groups Samin or Sedulur Sikep Community has who live together, efforts to apply or apply, interesting characteristics to study, because the application of norms and values of local of its existence that has existed since the 19th wisdom will shape community behavior in century, before Indonesia’s independence. accordance with the values that have passed The Samin community is known as a tribe me which is believed to be true by local that opposes colonialism by rejecting communities (Fatimah & Sulistyo, 2017). violence through passive movements. The Other notions of local wisdom can Samin Community Movement was driven be interpreted as a set of knowledge, values by peasants who refused to follow colonial and norms of the form of adaptation and life orders (Aziz, 2012). The Samin community experiences of social groups living in certain adheres to the cult, or they call their teachings locations (Tamalene, Henie, Al, Suarsini, & sourced from the religion of Adam, the Rochman, 2014). Besides being able to be Samin Community does not believe in Allah used to regulate relations between humans or God in the teachings of other religions in and the environment, local wisdom can also Indonesia (Islam, Christianity, Buddhism, be used as an effort to resolve conflict. The Hinduism, Catholicism, Confucianism) loss of local wisdom has made the potential (King & King , 1973). for religious anarchism conflict to increase Various studies examined the Samin because the community does not have a Community from various perspectives, such cultural filter in safeguarding the spirit of as the study of divinity, the marriage system, social ties, Warsito (Gadjah & Yogyakarta, Samin women, the efforts to survive since 2013). the colonial period till today, their unique The phenomenon of natural language, the historical study of the Samin environment damage and social problems Tribe, the transfer of the Samin Community

UNNES JOURNALS 14 Eta Yuni Lestari and Tutik Wijayanti,Social Conservation of Local Wisdom on Samin Tribes at Kudus... in Java, and resistance to colonialism. For METHODS example about the Samin ethnic marriage system, according to Rosyid, the marriage This study uses a qualitative approach. This system carried out by the Samin Community approach seeks to understand and analyze only involved the bride and groom, parents, the local wisdom of the Samin Community samin figures, neighbors (Samin and non and try to find new things based on the re- Samin) without administrative records by sults of data. The field data referred to in this the KUA or civil registry office, with the study is in the form of understanding and principle Samin, who they believe turns interpretation of the object of research, na- out that their marriage is going well and mely the Samin community from the results accepted by the local community, both the of direct interaction, reality in the life of the Samin and Non-Samin communities and Samin community, and associated with the the support of the local government (Moh. theory or results of previous studies. Rosyid, 2010). Data collection was done by participa- From the results of previous research tory observation techniques by looking at, on Samin women, they turned out to be directly observing the Samin community in active in political activities, especially in daily life, interviews were conducted with using voting rights during elections, factors informants who were elders of the Samin affecting Samin women including their own community, from two different locations choices, the influence of their husbands and figures, and with local communities and the influence of Samin leaders (Rosyid, outside the Samin community. Data analysis 2016). As for samin’s belief, it was Adam’s uses interactive models, with stages of data religion, although administratively it was collection, data reduction, data display, and mentioned by the government as a flow conclusions (Gunawan, 2016). Use of inter- of trust, so the religious column on the active models in data analysis to find the lo- Samin Community Identity Card was cal wisdom values of the endangered Samin vacated (Rosyid, n.d.). However, there is no community. Data collection is done by sum- information from the results of research on marizing, choosing the main and important the social conservation of the Samin Tribe, things related to the Samin community, in- as a community effort to preserve the local cluding values of local wisdom, traditions, wisdom of the Samin tribe. livelihoods, social interactions, etc. through Research on social conservation interviews. Data reduction is done by sor- is very important, because without the ting through the appropriate data, which social conservation efforts of the Samin is able to provide research findings. data Tribe teachings, the values that have been display is done by compiling data informa- maintained can be eroded by the times. tion that provides a possible conclusion of so that it can threaten the existence of the research findings. Drawing conclusions the Samin Community itself along with is done by compiling answers from research the teachings of its local wisdom. The results and data obtained at the time of the purpose of this research is to describe social study. conservation values of the local wisdom of the Samin Community amidst the threat RESULTS AND DISCUSSION of globalization. Limitation of research on local wisdom values in the Samin Kudus Regency has quite unique charac- Community living in Undaan Subdistrict, teristics. One of them is the diversity of cul- Kudus Regency. There are several locations tures, religions and beliefs. The diversity of where these tribes live, but because of the religions in Kudus Regency includes Islam, strong Samin Community living in Kudus in Christianity, Catholicism, Buddhism, Hin- maintaining the tradition, it was made the duism. This is if it is not managed properly, target of this research. it can lead to religious conflicts, both inter- nal and inter-religious conflicts. The issue

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 12(1) (2020): 12-19 15 of religion is rooted in many problems, from base for resistance to the Dutch. Ki Samin within and outside of religion, the causes was later appointed as king with the title are among others because some groups get a Prabu Panembahan Suryongalam (Light of narrow understanding of religion, the exis- the Universe). Then this community develo- tence of majority and minority groups, prob- ped and expanded to Blora, Kudus, Pati, and lems of poverty, unemployment, education, Rembang in Central Java. weak infrastructure, or environmental issu- The Samin community is close to local es Rosyid, 2013 (Religion, Aliran, & Kudus, traditions and also referred to as indigenous 2013). In Kudus Regency, although there are peoples who live in an independent count- differences in religion and belief groups, the ry where the social, cultural and economic harmonization between religious commu- conditions that distinguish them from ot- nities and believers is well maintained. Even her communities, are supposed to inhabit the existence of a stream of belief groups certain territorial areas, have value systems, which is a manifestation of local wisdom in ideology, economics, political, cultural and Kudus still persists until now. Data on the social, and have a unique teaching that is flow of belief groups in Kudus can be desc- the teaching of character, a high philosophi- ribed in Table 1. cal principle, a spirit of mutual cooperation Of the nine belief streams mentioned that is upheld and prioritized. above, the object of discussion in this paper is the Samin Tribe. The Samin movement is Social Conservation of Samin Tribes essentially a peasant resistance movement Social conservation is an effort to maintain, against oppressive policies of the small preserve, and receive a set of values adopted people. Samin is the oldest social phenome- by a society, regarding what is considered non in Southeast Asia as a protonationalism good or bad, appropriate or inappropriate peasant movement that is increasingly bloo- must go through a process of weighing, ming due to the increasingly gripping power Rachman, 2013 (A. S. I. N. Sosial, 2013). The of the colonial government in the late 19th Samin Kudus Community, seeks to conserve century AD (Wicaksono, n.d.). The Samin Social values that continue to be maintained community is an indigenous community and maintained as the identity of the Samin formed as a result of the movement against Tribe. The teachings that become indepen- the Dutch colonizers (Darmastuti et al., dent knowledge of Sedulur Sikep / Samin are 2006). The movement of the Samin commu- divided into two, namely (1) teachings that nity began when the Dutch made land pegs must be abandoned and (2) teachings that for planting teak forests in 1870 (Darmastu- must be carried out. Similarly, as expressed ti et al., 2006). Ki Samin made a village by by Rosyid, that Samin teachings are used as clearing the forest in the Plosokediren, Ran- life beliefs in the form of basic teachings in dubelatung Sub-District, Blora Regency as a the form of ethics, basic abstinence in inte- Table 1. Data on the Flow of Beliefs in God Almighty in Kudus Regency No Organisazation Office Member 1 Paguyuban Sumarah Jati Wetan village Jati district 78 2 Paguyuban Hardo Pusoro Peganjaran village Bae district 40 3 Persatuan Warga Sapta Darma Mlati Lor village Kudus district 147 4 Paguyuban Pramono Sejati Tenggeles village, Mejobo district 16 5 Paguyuban Kawruh Kodrating Hadipolo Village Jekulo district 38 Pangeran 6 Perkumpulan Persaudaraan kejiwaan Getas Pejaten, Jati District 43 Susilo Budi Darma 7 Paguyuban Budi Luhur Jepang Village Mejobo District 61 8 Komunitas Sedulur Sikep/Samin Karangrowo/Larikrejo Village Un- 80 daan District

UNNES JOURNALS 16 Eta Yuni Lestari and Tutik Wijayanti,Social Conservation of Local Wisdom on Samin Tribes at Kudus... raction, principles of character, and religion us character, humanity, unity, popularism (Moh. Rosyid, 2010). and justice. The distinctive features of the Samin According to Ghufron, Character is Community include believing in a religion character or personality, character is univer- called the religion of Adam, earning a living sally composed of peace, respect, cooperati- as a farmer, not knowing formal schooling, on, freedom, happiness, honesty, humility, marriage not registered in the state admi- compassion, responsibility, simplicity, to- nistration or not having a Family Card, and lerance and unity (Bangsa & Pembelajaran, rejecting all matters relating to Dutch ac- 2007). According to Megawangi 2004, sta- tions such as dress style, society Samin does ted that there are nine character pillars that not want to use trousers but cenana just be- should be invested in Indonesian citizens, low the knee, not wearing a cap but wearing namely (1) God’s love for the universe and its udheng, wearing a t-shirt, wearing a sarong, contents, (2) responsibility, discipline, inde- a typical black outfit at the official ceremo- pendence, (3) honesty, (4) respect and cour- ny, and using caping / hats when working in tesy , (5) compassion, caring, cooperation, the rice fields. (6) self-confidence, creativity, hard work, Indonesia develops character values and never giving up, (7) justice and leader- that should be implemented by each citizen, ship, kind and humble, (9) tolerance, love national character values are adjusted to the of peace and unity (Rachman , 2013) (Sosial basic norms of the Indonesian nation, na- FI, 1945). These social values / characters are mely Pancasila. Pancasila is the noble value trying to be instilled in all Indonesian citi- of the Indonesian people to all Indonesian zens, because these values are in accordance people as an effort to create national defense with the personality of the Indonesian nati- (Winataputra, 2016). Character values that on. The development of the nation’s deve- are in accordance with Pancasila are religio- lopment and character has become a com-

Table 2. Social conservation value that developed by Samin tribes Samin community Social value that No Local wisdom value lesson has been conserved 1 Adhering to the Carry out worship by means of medita- Develop religious teachings of Adam’s tion, and fasting for birth character religion 2 Teachings that drengki (slander), srei (greedy), panasten Develop tollerance must be abandoned (easily offended), dawen (accusing without proof), kemeren (jealousy), nyinyo marang sepodo (behaving badly towards each other) 3 Teaching when bedok (accusing), colong (stealing), Develop responsi- having an interac- njumput (taking even in small amounts), bilities tion pethil (picking or taking something that is still integrated with the main part), and finding other goods (finding other people’s property) 4 Teaching that must reti nggone dewe (understanding his own Develop caring be obeyed property); innocent (say something as it is or be honest in speaking and acting); mligi means people in the community (obeying the teachings) get along well 5 Livelihood Livelihoods are farmers using compost Develop national- as an effort to preserve the environment, ism and the earth where they live

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 12(1) (2020): 12-19 17 mitment of the founders of the country of someone else, the lost person will not be Indonesia, the Pancasila is a basic reference able to find it. Fourth, developing nationa- for the development of national character. list character through the love of the Samin The Samin Kudus community was community for the homeland by preser- consistent in developing character as an In- ving the earth and the environment, one of donesian citizen through the implementati- which is not using chemical fertilizers but on of their local wisdom values. This can be using compost. In addition, the Samin com- proven by their principles of life that are in munity made farmers their sole livelihood. accordance with the character that must be Livelihoods are only as farmers be- owned by Indonesian citizens, these charac- cause they believe that other jobs are full of ters are religious, caring, responsibility, har- fraud and injustice. The choice of livelihood mony, tolerance, and nationalism. Based on as a farmer is not only aimed at fulfilling life the results of interviews with Samin Com- needs, but also the efforts of local commu- munity elders in Karangrowo Village and nities to maintain environmental sustaina- Larik Kudus Rejo in Central Java, the social bility based on local wisdom values. When values developed by the Samin Community people adapt to their environment, they can be explained in Table. develop a wisdom that is either tangible in Social conservation values based on knowledge or ideas, tools, guided by cus- Table 2 can be described as follows. First, tomary norms, cultural values, activities in the Samin Community developed a religus managing the environment in order to meet character by believing in the existence of their living needs (Darmastuti et al., 2006). God through the belief that they called the For the people of Sedulur Sikep, they make a Adam Religion. This is in accordance with living as farmers, as well as an effort to pre- Rosyid’s research, 2012, the Samin commu- serve the earth which is a source of food, wa- nity in the principle of religion in Javanese ter, plants, and other living resources. teachings, so the religion is Javanese religion The manifestation of the Sedulur Si- namely the religion of Adam, Adam’s religi- kep Community’s concern for environmen- on is believed to be a religion that was born tal sustainability is by carrying out a move- in the form of spiritual beliefs (Rosyid, n.d). ment to reject the construction of a cement The Samin community develops religious plant in the Kendheng mountain area, Su- character by carrying out worship in a topo kolilo District, Pati Regency. According / semedi way in the morning, evening and to Darmastuti, the movement that occurs evening, and fasting to commemorate the in the Samin Community in Sukolilo Pati birthday (poso wethon) according to abili- Central Java is a unique social movement, ty, one day, one week or one month. Second, local people reject the construction of the developing the character of tolerance, the Gresik cement plant because it can damage community of Samin community upholds the Kendheng mountain area which is their the values of tolerance by consistently avoi- area of residence (Darmastuti et al., 2006). ding the prohibitions of Samin teachings. Some residents rejected the construction of The Samin community highly appreciates a cement factory because they felt that the other people, both fellow Samin tribes and construction of a cement plant would only non-Samin. This is evidenced by the parti- damage the environment and did not inc- cipation of Samin residents in the construc- rease the welfare of the local people, profits tion of mosques, contributing funds in the would only be taken by the political elite construction of mosques, and other social and land brokers (Aziz, 2012). Community activities. Third, developing the character participation in refusing the construction of responsibility both for themself and with of factories in the Kendheng mountain area others, through teaching is not permitted to as an effort to maintain the conservation take other people’s goods even though they area, their existence is a reliable conservati- only find, this teaching is believed because on guard because in their souls their values if there is something missing and found by or principles of conservation (local wisdom)

UNNES JOURNALS 18 Eta Yuni Lestari and Tutik Wijayanti,Social Conservation of Local Wisdom on Samin Tribes at Kudus... have been built, in principle only people who maintain their existence amid the current only conservation awareness is able to proof globalization. The values of local wisdom tect the environment (Negara, 2011). What is that try to be preserved / conserved in the maintained by the Sedulur Sikep communi- form of teachings that must be abandoned ty is an effort to implement social conserva- and teachings that must be carried out. The- tion by maintaining and consistently main- se social values include religion, tolerance, taining their life principles, the Sedulur responsibility, and nationalism. the local Sikep community has implemented social wisdom they guarded also supported or in values including religious, tolerance, caring, accordance with the character aspired to be cooperation, harmony, mutual cooperation, an Indonesian citizen. The local wisdom simple, respectful and polite in accordance developed by the Samin Community is not with the teaching principles / ethical basis only beneficial for local and national com- for the Sedulur Sikep community. munities, but also useful for the global or- Social values that are a manifestation der. Environmental conservation as an effort of the local wisdom of the Samin commu- to preserve nature from damage and natural nity can actually be implemented globally, disasters. While conservation of social va- not only for the Samin community. Religio- lues can create world peace. us values, tolerance, responsibility and nationalism if implemented well globally, will have a positive impact on the international REFERENCES community. Social values can create world Adilah, G., & Saputra, S. 2013. Enhacing Local Wis- peace with tolerance and respect for others. dom Through Local Content Of Elementary School In Java, Indonesia 2013: 11–12. The character of the Samin Community Agama, B., Aliran, D. A. N., & Kudus, D. I. 2013. Har- community that consistently preserves the mony in social living, 7(1): 41–64. https://doi. environment can also be applied globally, org/10.21043/addin.v7i1.569 the preservation of the earth which is a sour- Aziz, M. 2012. Samin identity after colonialism, 2(3). Bangsa, I. N. K., & Pembelajaran, P. K. 2007. National ce of livelihood for humans is the respon- Character Value Integration on Lessons, 13–24. sibility of all humans. So the conservation Brown, C. S., Tam, M., & Aboud, F. 2018. Ethnic Preju- of the values of local wisdom of the Samin dice in Young Children in Indonesia: Interven- Community is very important to maintain tion Attempts Using Multicultural Friendship the relationship between humans and the Stories. International Journal of Early Child- hood 50(1): 67–84. https://doi.org/10.1007/ environment both locally and globally. s13158-018-0214-z Efforts to prove the results of the rese- Buenavista, D. P., Wynne-Jones, S., & McDonald, M. arch still lack there are the closed nature of 2019. Asian Indigeneity, Indigenous Knowl- the informant, because not all information edge Systems, and Challenges of the 2030 Agenda. East Asian Community Review. can be conveyed to others. In addition, the https://doi.org/10.1057/s42215-018-00010-0 Samin community is often considered nega- Darmastuti, R., Bajari, A., Martodirdjo, H. S., E. Mary- tive for people who do not know the Samin ani, dan, kunci, K., Tular, G., Samin, M. 2006. teachings, so they are very sensitive to peop- Gethok Tular, Pola Komunikasi Gerakan Sosial le outside the Samin community. Then the- Berbasis Kearifan Lokal Masyarakat Samin Di Sukolilo, 104–118. https://doi.org/10.24329/as- re are limitations in data collection because pikom.v3i1.103 researchers must be very careful as an effort Fatimah, F. N., & Sulistyo, E. T. 2017. Local Wisdom Values in Sayu Wiwit Folklore As The Revital- to safeguard informants’ feelings. ization of Behavioral Education 25(1): 179–199. https://doi.org/10.19105/karsa.v25i1.1118 Forester, J. 2018. Ecological wisdom through de- CONCLUSION liberative improvisation: Theory and practice in challenging cases. Journal of Urban The Samin Community consistently main- Management. https://doi.org/https://doi. tains the values of local wisdom. The values org/10.1016/j.jum.2018.04.003 of local wisdom are trying to be preserved Wasisto, R. 2013. Beliefs conflict resolution. 21: 393– by the Samin community as an effort to 416. Gunawan. (2016). Qualitative. Imam Gunawan.

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