Article Komunitas: International Journal of Interethnic Interaction Indonesian Society and Culture 9(2) (2017): 302-310 DOI:10.15294/komunitas.v9i2.10719 Pattern in Karimunjawa © 2017 Semarang State University, Indonesia p-ISSN 2086 - 5465 | e-ISSN 2460-7320 Island http://journal.unnes.ac.id/nju/index.php/komunitas UNNES JOURNALS Titiek Suliyati1, Yety Rochwulaningsih, Mahendra P. Utama 1Department of History Faculty of Humanities Diponegoro University, Indonesia Received: March 2016; Accepted: August 2016; Published: September 2017 Abstract This article discusses the interaction patterns in inter-ethnic life that inhabit Karimunjawa which is known to be very heterogeneous. Heterogeneity of Karimunjawa is not only seen in terms of the origin of the mi- grants, but also language and religion. There are nine ethnics, but three main ethnic inhabit Karimunjawa are, Javanese, Madurese and Buginese. Each develops different interaction patterns according to their ethnics. Nonetheless, the social values shared make Karimunjawa communities can live in harmony. They are af- fected by their perspectives on the sea as a common property right that can be used together regardless of the ethnic background and origin. Therefore, the pattern of harmonious interactions tolerates each other in equal style characterizing the community in Karimunjawa. Keywords interaction patterns; inter-ethnic; heterogeneous; island community; karimunjawa INTRODUCTION the north coast of Javanese. This is possible because it is able to provide drinking water Karimunjawa is a sub district located in Je- and other foodstuffs. In addition, this archi- para district, Central Javanese Province. The pelago is also a resting place from the tra- distance between Karimunjawa and Jepara veling between the north coast of Javanese city is approximately 45 nautical miles (± and the south coast of Kalimantan. Initially, 90 km) by sailed through the Javanese Sea. they came and then settled in Karimunja- Karimunjawa Sub District has a land area wa, so they can be called as a maritime tribe of 7,120 ha in the form of lowlands and hills or ethnic group. Maritime ethnic in Kari- (Pemerintah Karimunjawa 2014). As an ar- munjawa islands is very heterogeneous as chipelago, Karimunjawa sub district has it comes from diverse ethnic backgrounds, great sea potential because most of its terri- namely the descent of; Buginese, Makassar, tory is in the form of sea. Thus this archipe- Mandarese, Bajauan, Banjarese, Butonese, lago area has potential both in land and sea. Madurese, Batak and Javanese (Rochwula- One thing that is also very interesting is that all the people are migrants. There is Corresponding author no native of Karimunjawa. At first, Karimun- Jl. Prof. Soedarto, S.H. Tembalang, Semarang Central Java-Indonesia jawa was a stopover and resting place for sai- Email lors and traders who were on trading along [email protected] 303 Titiek Suliyati, Interethnic Interaction Pattern in Karimunjawa Island ningsih 2012). Nonetheless, the dominant ucts. This is because agriculture produces ethnic is; Javanese, Madurese and Buginese. less satisfactory results. Another source of In the development, they experience chan- income is derived from a sideline business ges both in the field of socio-economic and such as making coconut oil, weaving mats, socio-cultural. An illustration of multieth- handyman, labor services, business accom- nic community living in Karimunjawais Bu- modation and much more. Residents of ginese community. If it is viewed from the Javanese tribe have a culture of communal background of cultural and economic acti- work and a deep-rooted kinship system, as vity, most of the Buginese are not sailors or well as other maritime ethnicity. It is char- fishermen, but merchants. This is different acterized by sambatan tradition with vari- from the Mandarese who dominantly sail ous terms, namely the system of communal and has a livelihood as fishermen. Therefo- work in order to build a house, help people re, the trade by Buginese tribe is conducted who have events or celebration, clean villag- using the sea route, consequently they also es, mosques, and other means (Endraswara have to master the sea trade route. In the 2010). end, they are known as sailors (Pelras 2006). Nowadays, the descendants of Madu- In overseas, they are known as people who rese community generally have a livelihood have high work ethic and a hard worker. It as fishermen, raise cows, goats, and make is not infrequently that we see Buginese tra- dried or salted fish as a product of domes- ders who success overseas (Paeni 1995). As tic industry. Migrants from Madurese ethnic a nomadic ethnic, Buginese always hold the group come due to soil condition in Madura philosophy that has been taught by their pa- island which are difficult for agriculture. rents and ancestors (Kesuma 2004). Some This has encouraged the residents to leave philosophies which are still held in the life their place of origin with the hope of getting of Buginese community is palettui alemu a better life in other sectors (Syamsuddin riolo tejjokamu. It means that if you want to 2007). go abroad, you should know or make sure Meanwhile, Madurese people gene- of a place where you go as well as the social rally working as fishermen, raising cattle environment and local culture. The nomads for beef and goats, running home industry must have confidence that if they live over- in making dried fish or salted fish. Madure- seas they are able to blend with the local se ethnic groups came to Karimunjawa due environment (Hamid 2005). In addition, to difficult condition of homeland origin in the Bugis people have social network estab- Madura as agricultural land. They left Ma- lished and developed among them as a suc- dura island to hope that they can obtain a cessful immigrant has strongly established. (Muhammad, 2016). better life in Karimunjawa. Today, the Buginese communities Thus, the Karimunjawa Islands have generally have a livelihood as fishermen us- become a bowl salad that bring together ing the sailboat as a means of conveyance ethnicities from different regions with their (Muhammad 2007). They are famous as a own cultural distinctive. In some studies, it clever sailor in sailing. Buginese ability is has been shown that multiethnic popula- not only limited to develop a sailboat and ted areas have high potential for communal sailing, but also build ship. Historically, this conflict. As an illustration, in the five years ability is a hereditary heritage that forms between 1996-2001 there have been several historical landscape in areas where Bugis conflicts that exploded as brutal violence, immigrants live. The ship builder ability can some of which overlap between ethnic and be traced from Bugis ethnic in one of their religious differences, the conflict between home regions in Sulawesi, as well as in Bau- ethnic Malays and Madurese in Sambas bau Sulawesi (Syahadat, Arifin and Arifin, West Kalimantan in 1996-1997 and again in 2014). Almost all Javanese are also all good 1999; Between East Timorese Christians and at fishing whether it is to find fish, seaweed migrants from Bugis, Buton and Makassar farming nor the merchant of marine prod- (BBM) in Kupang and Soe in 1999; Between UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 9 (2) (2017): 302-310 304 Ambonese Christians and BBM in Ambon in the emergence of negative reactions from 1999; Between ethnic groups in North Ma- the local community. The economic expan- luku in 2000; Ethnic groups in Poso Cent- sion can be seen from controlling several ral Sulawesi in 2001; and between Dayak islands that have been authorized by inves- and Madura ethnic groups in Central Kali- tors both Indonesian and foreigners. If it mantan in 2001(Marzali, 2003). The list can goes uncontrollably, this phenomenon will still be extended by incorporating conflicts certainly create an imbalance in social rela- between the Islam Wetu Telu (three times tionships that will become a conflict seeds praying) and Islam Waktu Lima (five times (Rochwulaningsih, 2011). Moreover, as a praying) communities in Lombok as well tourist destination (Daerah Tujuan Wisa- as between the Muslim minority and the ta), Karimunjawa has increasingly become Hindu majority in Bali (Erni, 2003). These more important and crowded, especially on conflicts cannot be separated from funda- marine tourism. mental changes in Indonesian society. As One interesting point is the pheno- Magnis-Suseno (2003) has noted, moder- mena that Karimunjawa people have diffe- rent ethnic and cultural backgrounds, they nization and globalization have led to the are still take a good care of social harmo- disorientation, dislocation, and dysfuncti- ny. However, the community system runs on of traditional mechanisms as well as the normally and never be happened conflict growth of primordialism that tends to lead which affects the harmonious life and inter- to exclusive and aggressive attitudes toward religious relationships. This shows that the other communities. population of Karimunjawa has a high so- Although they have different cultural cial awareness and openness to the natural backgrounds and tribes, they can estab- phenomena that they accept differences. lish a good social relationship. The social In the other words, the people of Ka- system runs as usual, in fact there is never rimunjawa have been able to develop at- a conflict that disrupts the social harmony titude to multiculturalism. It is formed by system among tribes on the Karimunjawa involving a set of values based on an under- islands. This indicates that the population standing and on respect, as well as appre- of Karimunjawa has a high social awareness ciation of different cultures. Although it is and openness to accept differences. Howe- not followed by written agreement of the ver, with the capitalist economy expansion other culture contents, but it emphasized and the growing hegemony of foreign cul- multiculturalism is understanding, respect, ture which is very intensive, they will lead and appreciation (Blum, 2001; Ahimsa-Put- to changes and negative reactions from the ra, 2009).