Paramita:Paramita: Historical Historical Studies Studies Journal, Journal, 29(2) 29(2) 2019: 2019 190 -203 ISSN: 0854-0039, E-ISSN: 2407-5825 DOI: http://dx.doi.org/10.15294/paramita.v29i1.17717 DEFINING ARABISM: THE CONTESTATION OF ARAB IDENTITY IN THE HADRAMI COMMUNITY IN BETAWI Fajar Syarif Institut Ilmu al-Quran (IIQ) Jakarta ABSTRACT ABSTRAK This study of defining Arabism aims to ana- Kajian tentang mendefinisikan arabisme ini lyze Arab identity in the hadrami community bertujuan untuk menganalisis identitas Arab in Betawi. Arab identity in the hadrami com- pada komunitas hadrami di Betawi. Identitas munity in Betawi could be seen in the use of Arab pada komunitas hadrami di Betawi dapat the marriage title, and their respect for the dilihat pada pemakaian gelar pernikahan, dan ‘alawiyyin community. The hadrami commu- penghormatan mereka terhadap kelompok nity in Betawi made religion a distinctive fea- ‘alawiyyin. Komunitas hadrami di Betawi ture of Arab identity, thus causing conflict menjadikan agama sebagai bahan dari identi- between the hadrami community in defining tas Arab, sehingga menyebabkan konflik dian- Arabism. The problem in this study is events tara komunitas hadrami untuk mendefinisikan that occurred in the past, thus materials such arabisme pada identitas Arab tersebut. Masa- as archives, books, journals, and newspapers lah pada penelitian ini adalah segala peristiwa related to the theme were used as sources in yang telah terjadi di masa lampau, maka ba- this study. The analysis of this study uses the han-bahan seperti arsip, buku, jurnal, dan su- hermeneutic phenomenology method in order rat kabar yang terkait dengan tema digunakan to obtain a reconstruction of the history of sebagai sumber dalam penelitian ini. Analisis Arabism that is close to the truth. This study penelitian ini menggunakan metode fenome- provides the conclusion that identity is a nologi hermeneutik agar dapat diperoleh source of conflict, resulting contestation in the rekonstruksi sejarah arabisme yang mendekati hadrami community in Betawi. dengan kebenaran. Penelitian ini memberikan kesimpulan bahwa identitas adalah sumber Keywords: identity, hadrami, arab and betawi konflik sehingga menimbulkan kontestasi pada komunitas hadrami di Betawi. Kata kunci: identitas, hadrami, arab dan be- tawi Author correspondence Email: [email protected] 190 Available online at http://journal.unnes.ac.id/nju/index.php/paramita Paramita: Historical Studies Journal, 29(2) 2019 INTRODUCTION at the end of the 18th century and the be- Watzlawik in his research stated that reli- ginning of the 19th century were very gion is used as part of an identity identical to the identity of the hadrami (Watzlawik: 2012). This is proven by community (Nottingham, 1981: 32-45). Meuleman in his research that persever- On this basic principle, many people from ance in carrying out religious lesson will the hadrami community strive to maintain become an identity inherent in someone their prestige (Aziz, 2002: 39; Alatas, (Meuleman: 2011). Likewise, as Kholiq 2010: xxxiv; xxxiv; Berg, 1989: 122-123), said when constructing the Kalang com- so that it looks exclusive (Berg, 1989: munity identity based on cultural values 122). By safeguarding these aspects, they inherited from their ancestors that ancient have tried to keep their identity as hadra- Javanese religious values (Kapitayan) be- mi. come the identity of the Kalang communi- As a result of the social reality, the ty (Kholiq: 2015). identity that occurs in Betawi is based on However, Schiefer in his research the identity of the hadrami community. refuted the above statement by revealing This can be seen in the form of respect for that identity was always associated with them such as calling them habib, sayyid, the environment (Schiefer: 2013). This sharif, and sidi; kiss their hands (taqbīl); was confirmed by Mohd Roslan Mohd and respecting the kafā'ah marriage system Nor and Maksum Malim in their research by the way sharīfah women are prohibited that the public had an influence on their from marrying non-habib men. Likewise, identity (Nor: 2015). For this reason, ac- with privileges such as placing a habib as a cording to Hatina, it was necessary to car- religious leader and welcoming him with a ry out continuous restorative education for standing attitude if a habib is present at a the community, so that they did not lose religious meeting (Federspiel, 1996: 84- their identity (Hatina: 2016), as well as to 87). strengthen the identity of the institution This study discusses the definition (Kim: 2010). of Arab identity using the hadrami com- The identity of the hadrami commu- munity in the 18th and 19th century Be- nity in Betawi is known as a group of reli- tawi as a case study. This study aims to gionists (Alatas, 2002: 39). The govern- show the existence of contestation in the ment then responds to this, recognizing hadrami community in Betawi. To facili- that they are part of cultural diversity in tate it, the writer presents a description of Betawi. Government recognition is given the social identity of the hadrami commu- in the form of providing space for them to nity, the identity politics of the hadrami socialize, just like what other ethnic community and the social interactions of groups do. In the socialization, the hadra- the hadrami community as well as the in- mi community was required to conduct a ternal and external challenges faced by the learning process on the values and views hadrami community in defining the Arab of the community in Betawi (Putra: 2013). identity in Betawi. The study concludes by This, according to Agustin Rebecca Laka- asserting that genealogy is an important wa and Rita Walaretina, is reflected in the aspect of the hadrami community because routine activities, programs, and special it aims to preserve their existence as Ar- monthly ceremonies (Lakawa: 2016). abs. This hadrami community has influ- enced the religious social values in Be- RESEARCH METHOD tawi, such as the principles of the virtue of This study uses a historical approach to the Prophet's descent and the textuality of discuss various events by focusing on ele- the conservative prophetic religious tradi- ments of place, time, object, background tions (Berg, 1989: 63; Ibrahim, 2001: 5). and figures of events (Nata, 2000: 46). For this reason, identities formed in Be- Through this historical approach, it can be tawi such as norms, systems and behavior known the origin of certain thoughts or 191 Paramita: Historical Studies Journal, 29(2) 2019 opinions and attitudes of a figure, sect or Amran, 2012: 54). In addition, the hadra- community and the religious stereotype of mi community in Pekojan also established a group and the attitude of a group to an- places for praying such as establishing the other (Prayogo, 2003: 66). In addition, "Langgar Tinggi Pekojan" which was used through this historical approach, it can by them as a center of praying and their also be traced to the origin of a situation religious social interaction (Berg, 1989: where an idea emerges from a figure, and 73; Team, 2006: 41). it can be seen that an act and thought of a As for the behavior aspect, many figure is actually forced by the desires and hadrami people who lived in Pekojan pressures that arise from himself (Prayogo, maintain their behavior in accordance 2003: 67). with the ‘alawiyyin tradition, for example This research uses hermeneutic phe- they often held meetings at the home of an nomenology method in interpreting and ‘alawiyyin figure (Badjerei, 1996: 32). Not analyzing data (Lubis, 2004: 100-146). only meetings, they also did religious ac- This refers to Martin Heidegger's theory tivities based on their traditions such as which explains that phenomenological the recitation of qaṣīdah in the birthday of descriptions (Fromme, 2011: 263) are in- the Prophet Muhammad, the zapin dance terpretations or hermeneutics (Heidegger, performance and the music of gambus 1962: 61-62), hermeneutic phenomenolo- during the wedding. Especially in art gy in this study is used to understand a events, seniors from ‘alawiyyin and also person’s social thinking by giving interpre- people from religious circles rarely attend- tations of meaning contained in it ed the events (Berg, 1989: 124-125; Abu (Marriam, 2009: 205). Interpretation is Bakar bin ‘Ali: 25-26,57). The behavior of conducted to find a new understanding those who maintained the ‘alawiyyin tra- that there is a contestation of Arab identi- dition was expressed by various things ty in the hadrami community in Betawi, such as avoiding gambling, smoking as formulated by Gadamer (Lubis, 2004: drugs, buying and drinking wine, eating 130), about existing values, for example, pork, living a luxurious life and also tak- values that underlie one's views about in- ing care of their daughters from prostitu- dividuals, community, social interaction, tion and marrying their daughters to social problems and others. ‘alawiyyin only (Nottigham, 1985). The identity of the Arabs as the con- RESULTS AND DISCUSSION text of the "Arab nation" has a special vir- The Social Identity of Hadrami Commu- tue, namely in terms of nasab. The nasab of nity the Arabs is more noble than the others Social identity in this section refers to the because the Arabs are the chosen ones Ahimsha Putera research who stated that from Prophethood and their devotion. Be- identity is a collection of symbols or signs cause of this basis, the giving of the title both materially and behavior that make an habib as an identity has occurred since the individual or group of individuals look days of the previous salaf when the proph- different from the others with various et companions also received the title raḏi- scales and forms (Ahimsa, 2013). Even ya allāhu ‘anhu (Bin Yaḥ yā , n.d.: 27). Sinisa Malesevic explains that identity is a The virtues of the nasab of "ahlul basic ingredient that cannot be negotiated bait" as well as hadrami as a descendant of by any human, so claiming not to have or the prophet have been recognized and do not want an identity can be considered agreed upon for centuries (Bin Yaḥ yā , a strange thing (Sinisa, 2008: 13-14).