Indonesiana Vol. 9 The Charms of Indonesian Culture by Indonesiana Majalah

VOLUME

2020

THE CHARMS OF INDONESIAN CULTURE

FROM BANDA TO THE WORLD CONTROL OVER LADA, “BLACK GOLD” FROM BANTEN PANDEMIC, INDONESIAN SPICE’S MOMENTOUS AWAKENING ISSN 2406-8063

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ENCHANTING REMNANTS OF THE SAMBAS SULTANATE

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2020, VOL. 9 INDONESIANA 1

Photo: Lili Aini https://www.shutterstock.com/g/aini

Alu Katentong, the art of hitting a pestle to produce a certain sound performed in Tanah Datar, West Sumatra, when the rice harvest has arrived. 2 INDONESIANA VOL. 9, 2020

P REF AC E Restu Gunawan Director of Cultural Development and Utilization Directorate General of Culture

Maintaining the Flame of Culture along the Indragiri River in Riau. They

ceremonies, performing arts, traditional

Indonesiana magazine Volume 9 2020 can

Praise be and alhamdullilah that

have traditionally planted and cultivated

knowledge, and celebrations all have

be presented to our esteemed readers.

around 100 types of plants that can be

practical functions and contain good

In spite of the Covid 19 pandemic, the

mixed into traditional medicines so that

values and advice, both related to the

Indonesiana magazine editorial team has

people always feel safe and are always

human life cycle, protecting nature to

been working hard to get this magazine

ready when an outbreak occurs. The

those related to human relationship

published. Of course, with its obstacles

people of Meratus have even kept a

with the creator. Various cultural stories

and challenges that must be faced.

sufficient amount of staple food reserves

in the archipelago have been recorded

for the next seven years so that they

and illustrated in Indonesiana magazine,

is written in several languages, is

The Indonesiana magazine, which

don’t worry about being hungry during a

which has now reached Volume 9.

expected to be a medium for cultural

pandemic like this. There are still many

This effort is a form of commitment of

diplomacy to introduce Indonesia’s

stories from our own country, which are

the Directorate General of Culture of

diverse cultural wealth. We should

examples of how humans are always

the Ministry of Education and Culture,

be grateful that Indonesia is home to

smart at adapting to harsh conditions,

through a program managed by the

thousands of ethnic groups with various

even though many others still suffer.

Directorate of Cultural Development

traditions and customs that contain

Hopefully, we all can continue to work

and Utilization to continue carrying out

local wisdom to maintain the balance

together, help each other.

cultural missions, referring to Law on

of nature and harmony in the social

If associated with the Object of

Cultural Advancement Number 5 of

order. Take the example of the Talang

Cultural Advancement, then from various

2017. This is an effort to continue to

Mamak indigenous people who live

kinds of traditions, rituals, traditional

maintain the flame of culture.

2020, VOL. 9 INDONESIANA 1

VOLUME

THE CHARMS OF INDONESIAN CULTURE

Advisor HILMAR FARID Director General of Culture Project Director RESTU GUNAWAN Director of Cultural Development and Utilization Managing Director & Editor in Chief BINSAR SIMANULLANG Managing Editor SUSI IVVATY Editors MARTIN SURYAJAYA ALFIAN S. SIAGIAN Photo Editor SYEFRI LUWIS Design & Layout RAFLI L. SATO Photographers JESSIKA NADYA OGESVELTRY YUDHI WISNU ARYANDI Project Administrators PRIMA ARDIANI WAHYU WARSITA ANNY VERADIANI HERY P. MANURUNG NI KETUT WARDANI

Ministry of Education and Culture Directorate General of Culture Directorate of Cultural Development and Utilization Building E. 9th floor, Jl. Jenderal Sudirman Kav. 4-5 Senayan, Jakarta 10270 (021) 5725534 (021) 5725534 indonesiana.diversity@gmail.com

http://kebudayaan.kemdikbud.go.id

Indonesiana magazine aims for the promotion of Indonesian culture. Comments on articles, photos and others are addressed to: indonesiana.diversity@gmail.com

Front cover: Nutmeg is a well-known plant that was first found on Banda and has a long history, in its subsequent developments, nutmeg spread to almost all islands in Maluku (Hasiholan Siahaan https://www.shutterstock.com/g/ HASIHOLAN+SIAHAAN). Back cover: Indonesian jamu is a traditional system of inner and outer health and beauty treatment developed over many century. Indonesian jamu has a 1,200-year-old history, yet very little is known about it outside of Indonesia (w1snu.com https://www.shutterstock.com/g/w1snucom).

2 INDONESIANA VOL. 9, 2020

Greetings In the foreword for the book “Kretek, The Culture and Heritage of Indonesia’s Clove Cigarettes” by Mark Hanusz (2011, third edition) Pramoedya Ananta Toer wrote this story: “About 50 years ago, at a diplomatic reception in London, a man stood up, European-looking, wiry and wearing a black hat resembling a skullcap. From his mouth, emanated the potent scent that epitomised the curious smell of cigarette smoke that filled the room. This man was Agus Salim, the first Indonesian Ambassador to Great Britain who was nicknamed The Grand Old Man ……. Not surprisingly, Salim’s appearance – not to mention the strange smell of his cigarette – made him suddenly became the centre of attention. A man asked, representing the question many people in the room had that evening, “What are we smoking, Sir?” “This, Sir, is the reason for the West to conquer the world,” replied Salim. Agus Salim was smoking kretek, a cigarette from Indonesia containing chopped tobacco and cloves, which for centuries had been one of the most sought-after commodities besides spice.” Apart from the pros and cons of tobacco, cloves have created one distinctive ingredient called kretek. Cloves, along with cinnamon, for example, also produce a unique and delicious blend of flavours, even when mixed with various spices in Indonesia. These spices sparked a roar since the nations of the world discovered them and realised they were growing in the Indonesian archipelago. “The island could be smelled even before it was seen. From more than ten nautical miles, a scent hung in the air,” wrote Giles Milton in “Run Island: The Indonesian Archipelago’s Spice Magnet Swapped for Manhattan” (2015), illustrating how Captain Nathaniel Courthope didn’t need a compass or astrolabe to know that the ship, Swan, had (almost) made it to the mainland. It was December 23, 1616, and the smell in the air was the smell of nutmeg. It is therefore not an exaggeration if Volume 9 of Indonesiana magazine presents the spice story as the main topic and special topic. Apart from having never explicitly been discussed in volumes 1-8, spices are always apt and context-accurate to be discussed, because they are used for a great number of needs, ranging from historical tracing as part of the effort to “refuse to forget” to maintaining position, value, and quality so that spices stay on top. What’s more, during the Covid-19 pandemic, spices are back in power, because they are beneficial for the health of the body and they have aroused the enthusiasm of small entrepreneurs to mix spices creatively and sell them as health drinks to make ends meet. Still related to the Corona pandemic, the directorates at the Directorate General of Culture, Ministry of Education and Culture, have also been trying to come up with various programmes that can replace those that now cannot be done faceto-face or those that involve physical crowd activities. Reports on several activities during the pandemic, as well as other activities before the pandemic broke out, are presented on the Events section. Other articles related to the advancement of culture are presented in colourful stories and reportages that are fresh, but still have weight and generate positive energy for us. Everything can be read together on various sections too such as art, museums, oral traditions, customs, cultural heritage, architecture, traditional knowledge, to women’s sections and interviews with artist Remy Sylado. Hopefully, Indonesiana Volume 9 is useful for all readers. Greetings!

Editor-in-Chief

F O REWORD Hilmar Farid Director General of Culture Ministry of Education and Culture, Republic of Indonesia

oday we live in a society

a logic of economic accumulation that

there is no other way than to seek the

shaped by an obsession with

sweeps off all considerations of socio-

awakening of body and soul, awareness

anticipating risk. All forms of

ecological harmony. The collapse of the

of heart and mind. It is the cultural

potential risk, especially in the form of

environment and the scattering of social

path that we must take in today’s

financial loss, are externalised out of the

solidarity have made the pandemic an

pandemic situation.

economic process by being imposed on

inevitable fate.

society and the environment. Instead of

These pandemic days are an essential

One of the cultural paths known for generations by the people of the

calculating the socio-ecological costs of

moment to formulate a common

archipelago is the treasure trove of

development by placing them as a leash

strategy in restoring our social relations

spices. The various ethnic groups that

for the flow of accumulated profits, we

and our relations with nature. We must

inhabit the archipelago have long used

impose the socio-ecological costs on the

learn from experience, which means that

spices as part of their daily lifestyle. It is

social life cycle and our environmental

it must first be interpreted as “learning

through traditional knowledge that our

support capacity. The result is a model of

from nature”. During this pandemic,

nation has survived its thousands of years

economic growth at the expense of social

nature has forced us to return to nature:

of existence. Therefore, in the current

integration and human harmony with the

back to farming, back to contemplating

pandemic atmosphere, we need to re-

natural environment.

the continuity of life, again realising that

explore the rich treasures of our spices.

Society is increasingly stuck into social hierarchies and is locked in

we share our bodies with the earth. Restoring our relationship with

I welcome the publication of Volume 9 of the Indonesiana Magazine, which

prejudice against the diversity of life

nature means fixing the cultural ties

explores the rich treasures of the

expressions. The degradation of the

of modern humans: returning the

archipelago’s spices. Various articles

natural environment also goes hand

rhythm of our life to a rhythm that

have been compiled here in the spirit of

in hand with the degradation of social

is in harmony with the natural life

revitalising traditional knowledge that is

life. The COVID-19 pandemic is the

cycle around us, only on the basis of

still relevant for body and soul resilience

result of a completely unsustainable

awareness of body and soul as the

during a pandemic. Hopefully, through

development model.

homeland that we will be happy as

this reading, people will get inspiration to

a nation. Our economy must be an

continue to advance culture, dig back the

comes by itself. A pandemic is the fruit

economy of life, namely a life whose

roots of our spice knowledge, to overcome

of the Old Reasoning, which is led by

foundation is life. To achieve that goal,

all the challenges of life in this dark time.

A pandemic is not a bad fate that just

2020, VOL. 9 INDONESIANA 3

CONTENTS FOREWORD

EVENTS

Director of Cultural Development and Utilization

When Artists Adapt

Director General of Culture

Doomsday for National Cinema and Film

The Sounds of Drama and Literature

The Tuk Sikopyah Ritual

Rice Mandate from Sinar Resmi

MAIN TOPIC 6

From Banda to the World

Jang Amba Tong pe Pala: The Nutmeg Story of North Maluku

Nutmeg and the Back of Freedom

Control Over Lada, “Black Gold” from Banten

When Balinese Spices Unite in Usadha

Comic Strip • Corona Pandemic and Jungle People

Archiving the Wealth of Imagination

CULTURAL SECTION TRADITIONAL NAVIGATION 54

TRADITIONAL CEREMONIES 58

SPECIAL TOPIC 28

Andaliman's Thrilling Bitter Sensation

Magical Oen Ranup from the Northern Edge of Sumatra

Cooking Suro Porridge, Inviting Alms

Pandemic, Indonesian Spice's Momentous Awakening

The Benefits of Cloves and Javanese Ginger since 1918

4 INDONESIANA VOL. 9, 2020

Reading Cardinal Directions, Deciphering Signs

Erau Festival, Boisterous and Full of Joy

RITES 62

Prayers and Gratitude in Bokor Island’s Larungan Ritual

ART 64

Topeng Dalang Klaten: Vanishing in A New Era

CULTURAL SECTION CULTURAL SITE

CULTURAL SECTION ORAL TRADITION 68

Basicuang, Melayu Kampar's Rhythmical Proverbs

CULTURAL HERITAGE 70

Enchanting Remnants of the Sambas Sultanate

FOLK GAME 86

INDONESIAN TEXTILE 74

Du'a-Du'a Helps Sikka Ikat Weaving Flourish

Basilang Kayu, Minang Kitchen Philosophy

Lively Unbreakable Mentawai Women

Traces of Cheng Ho in the Aceh Museum

The Exotic Traditional House of Sumba

FIGURE 96

MUSEUM 80

Abit Godang, Ulos from Angkola

ARCHITECTURE

WOMEN 78

Playing Congklak, Learning Not to Be Arrogant

INDONESIAN TEXTILE

CULINARY 76

Kumitir, The East Side of Majapahit City

Remy Sylado

PORTRAITS GALLERY 100

Portraits of Kota Tua During a Pandemic

2020, VOL. 9 INDONESIANA 5

M AI N T OP I C

“The Malay traders told me that God created Timor for sandalwood, Banda for nutmeg, and Maluku for cloves.” (Tomé Pires in Suma Oriental, 1512)

Banda

From

6 INDONESIANA VOL. 9, 2020

to the World

Drying salted fish at a market in the village in Banda Naira. Nutmeg from Banda (before 1880), Woodbury & Page (Batavia). (Leiden University Library, KITLV 3348)

(above) Illustration of collection of nutmeg plantation products in colonial Banda by Henri Zodervan & J.B. Wolters. (Leiden University Library, KITLV 52A10), (below) Drying nutmeg in front of the house in a village in Banda Naira. istorical romance is overwhelming when talking about the Banda Islands.

The rich archaeological artefacts from those heydays are still around and have survived to this day. On Banda Neira Island, there are about 24 archaeological sites, seven of which have been designated as cultural heritage. On the island of Lonthor, there are 11 archaeological sites. These sites exist on other islands nearby but not so many. Among the historical remnants, there are Fort Belgica, Hollandia, Mini Palace, Hollandische Kerk Church which is said to be the oldest church in Southeast Asia, and several others. On top of that, Banda Neira also houses exile houses of figures from the Indonesian

Photo: Janelle Lugge https://www.shutterstock.com/g/janellelugge.

independence movement such as Mohammad Hatta, Sutan Sjahrir, and Dr Cipto Mangunkusumo. Even Rosengain Island’s name was changed to Hatta Island in honour of his services in becoming a great teacher for Banda Neira residents while the Indonesian independence fighter was undergoing exile on the island.

But how about Banda’s future? With such a colossal profile, with massive cultural wealth, Banda should be able to become a world cultural heritage city. Isn’t there an assessment of Outstanding Universal Value? Wasn’t that the primary purpose of the Convention Concerning the Protection of the World Cultural and Natural Heritage in 1972? Then, what is the relationship between Intangible Cultural Heritage (WBTb) and Banda nutmeg and mace? In addition, at the end of the 20th century, it was generally agreed that the cultural values that form WBTb (Intangible Cultural Heritage) played an important role in supporting the narrative of “tangible heritage” and their natural environment. In 1999, UNESCO stated that the scope of material values (buildings and sites), the environment and natural heritage, then adopted the Safeguarding of the Intangible Cultural Heritage convention (UNESCO, 2003). WBTb is inherited from generation to generation, is continuously created and developed by people in response to their surrounding environment, their interaction with history and nature, Photo: Luca Vaime, https://www.shutterstock.com/g/Luca+Vaime

2020, VOL. 9 INDONESIANA 7

giving them a sense of identity and

more so, around the 14th century, the

the Banda Islands for the same purpose

continuity, and promoting respect for

Negarakertagama book mentioned

of obtaining nutmeg and mace to be

cultural diversity and human creativity.

Wandan (Banda) as one of the spice-

brought to the European market. Despite

producing islands of eastern Indonesia.

being fellow Europeans, the Dutch viewed

As a matter of fact, various relics of Banda’s past glory can be used

A talk on the Banda Islands always

Britain as both an enemy and a rival for their trade in the Banda Islands.

as inspiration for the reconstruction

includes the discussion of spices and

of cultural values to uplift Banda

historical traces of the presence of foreign

and empower its people. Regional

nations in the archipelago. The fragrance

the second Dutch fleet. J.P. Coen led the

management can be done through

of nutmeg and mace (myristica fragrans)

fleet. Pires wrote him down as a ruthless

the existence of a conservation

stimulated the arrival of adventurers and

leader. He noted that J.P. Coen captured

area, which regulates and protects

traders from all over the world to sail and

44 wealthy people brought from Lonthoir

natural resources as attractions and

conquer the vast oceans.

Island. The prisoners’ hands were bound

competitiveness for developing the

Tome Pires noted that the Gujarati

In 1602, Banda welcomed the arrival of

tightly, and they were put into bamboo

economic and cultural development of

and the Indians were already present

cages. In Banda, J.P. Coen mutilated their

the people of the Banda Islands.

in the Banda Islands long before the

body parts such as hands, feet and even

arrival of European traders such as the

heads. This cruel and decisive expedition

local institution and wisdom, community

Portuguese, Spanish, Dutch and British.

for the subjugation of the indigenous

empowerment in managing cultural

It is also said that the people of Banda

inhabitants of the Banda Islands took

heritage and WBTb, as well as preserving

had a strong trading fleet that was able to

place in April 1621.

the charm of its natural beauty and its

trade nutmeg and mace to as far as the

underwater world, empowerment to

land of Malacca.

Call it the importance of strengthening

improve the standard of living of its

However, eventually, the European

Behind this dark history, there is also an important and unique history: Run Island, one of the Banda Islands

people and the community’s economy.

nations arrived. They took turns

cluster, was exchanged between England

We are also aware that Banda’s nutmeg

colonialising the spice islands. Its people

and the Netherlands with the island

is a promising superior commodity with

didn’t receive high commodity prices and

of Manhattan, the United States in

the potential to meet the high demand

profits, but centuries of deprivation and

1667. The exchange of Run Island and

of the international markets. In the

oppression. In 1599, the Dutch Fleet I

Manhattan was contained in the Breda

10th century alone, Banda’s nutmeg

led by Van Hemskerk arrived at Orantata

Agreement (Treaty of Breda) which was

was listed on the main trading list in

Harbor, Banda Besar, Banda Islands.

signed between England, Holland, France

the port of Alexandria, Egypt. Even

Then, in 1601, the British fleet came to

and Denmark-Norway. In the agreement,

One of the villages on Run Island, located at the tip of the Banda Neira archipelago. Last page of the 1667 Breda Treaty (Treaty of Breda), source Nationaal Archief, Staten-Generaal Archiefinventaris 1.01.02 Inventarisnummer 12589.127.

Photo: farhankudosan https://www.shutterstock.com/g/farhankudosan

8 INDONESIANA VOL. 9, 2020

A small town in Banda Neira with a pentagonalshaped building known as Belgica Fortress, the city's icon.

Photo: J. Croese https://www.shutterstock.com/g/J.Croese

the Dutch were willing to relinquish their

the spice route ideology. And Banda is

territory in Nieuw Netherland, America,

an essential locus in proclaiming the

or currently known as Manhattan Island,

glory of the archipelago’s spice route.

in exchange for Run Island. It’s all nutmeg

Aren’t the stories behind the artefacts

and mace. It was all in order to maintain

very important intangible cultural

a monopoly on the world’s spice trade in

relics? Conservation, which regulates

the 17th century.

and protects natural resources as an

Likewise, Banda Neira, one of the

attraction and competitiveness for

islands in the Banda Islands, is so

developing the socio-economic and

important that it became the first city

cultural aspects of the Banda Neira

built by Europeans in the archipelago.

Islands community. There needs to be a

Banda Neira was built for the sake of the

model for stakeholders to be involved to

nutmeg trade run by Europeans. Colonial

manage and develop the high potential of

office buildings and dozens of forts were

the natural and cultural resources in the

built in this new city.

Banda Neira Islands. (Mohamad Atqa -

Indonesia was the legal holder of the spice route. Indonesia’s spice trail had

Directorate of Cultural Development and Utilization)

become a global cultural icon and a route for international diplomacy in the cultural sector. We need to reinforce

2020, VOL. 9 INDONESIANA 9

M AI N T OP I C

The Nutmeg Story of North Maluku When we talk about Ternate and also Tidore, there will be stories about nutmeg. Nutmeg, at first glance, looks like duku, but bigger. Young nutmeg is clad in greencoloured skin, and becomes yellowish when ripe, a beautiful colour that is pleasing to the eye. When peeled, the nutmegs are a little pale but looks mouth-watering to taste. However, don’t try to eat it right away. It is sour. Behind the sour taste, nutmeg hides a precious treasure. In fact, nutmeg was sought and hunted by European nations for centuries. Nutmeg is even considered to be one of the main markers of an important period in world history, the age of discoveries or centuries of discovery and exploration. Almost all parts of the nutmeg have economic value. The contents are processed into sweets or syrup and then marketed. The nutmeg is clad in a “flower” called mace which looks pretty and shiny, red when it’s ripe and when the fruit is split open. The mace or the flower that wraps around the seed, and is red, is the most expensive part. The nutmeg seed turns shiny black when dried in the sun. It is commonly found in Indonesia as a food ingredient. Nutmeg is also called black pearl.

Dong Ambe Tong pe Pala

10 INDONESIANA VOL. 9, 2020

Nutmeg selection process. (clockwise) Nutmeg that is still on the tree, dried nutmeg, nutmeg and mace that are starting to come off the seeds, nutmeg fruit and nutmeg seed.

Nutmeg and mace have survived for centuries as the most expensive commercial products in the world trading market. Nutmeg and mace can indeed be turned into various processed products such as pharmaceutical ingredients, cosmetics, food seasonings and even perfume mixtures. In fact, nutmeg is believed to have properties that are so potent that it can cure many kinds of ailments. There are rumours that the deadly black death pandemic that attacked Europe at the end of the 14th century died down because of the healing properties of nutmeg.

Nutmeg in Ternate and Tidore Although nutmeg is a well-known

Photo: Directorate of Cultural Development and Utilization

plant that was first found on Banda and has a long history, in its subsequent

sought after by the Europeans. Its seeds

founded the first multicultural colony in

developments, nutmeg spread to almost

and mace are the most sought-after

Banda. A cosmopolitan area. Long before

all islands in Maluku. Ternate and Tidore

spices. Cloves grow in the northern

there was Jakarta in Batavia.

are also part of the distribution area of

part of Maluku. Meanwhile, nutmeg

nutmeg in Maluku. Although nutmeg in

develops in its southern soils. So valuable

European powers to go to war with each

Ternate and Tidore is not as popular as

was nutmeg, the Dutch and the British

other. The Netherlands (VOC) had a

it is in Banda, it still grows and develops

exchanged Manhattan Island, which was

strong desire to monopolise the nutmeg

until now. The Europeans nations also

then called Nieuw Amsterdam, with Run

trade. The Dutch sent troops in large

fought for the control of the nutmeg

Island. We all know that modern-day

numbers to attack the Portuguese on the

supply in Ternate and Tidore.

Manhattan Island is known as New York,

island of Banda. Then they fought against

the centre of the world’ economy.

the British. Then one of the darkest

In his writings, Gufran Ibrahim “found linguistic evidence about the authenticity

Photo: DjunaPix https://www.shutterstock.com/g/DjunaPix

of nutmeg and cloves, saying that the

Nutmeg could even convince the

incidents in the archipelago, but perhaps

Nutmeg and History

also one of the least told, the massacre

Perhaps, if there was no nutmeg,

of the native Banda people, took place.

of Ternate and Tidore is gosora”. The

people would not know Banda Island,

A genocide occurred. The incident was

nutmeg variety that lives at the foot of

the best nutmeg producing island in the

immortalised as a Banda Eli’s legend in

the Gamalama mountains (in Ternate)

world. European nations alone were

the form of an oral tradition of South

and Kie Matubu (in Tidore) is a native of

willing to sail thousands of nautical miles

Maluku. It is known as one of the saddest

the land of Maluku which is also similarly

for the sake of the black pearl. They even

songs ever.

name nutmeg in the regional languages

2020, VOL. 9 INDONESIANA 11

Bird-eye view of Tidore Islands, one of the places where spices originated. The atmosphere of a traditional market in Ternate today, with sellers of vegetables, fruits and local spices.

12 INDONESIANA VOL. 9, 2020

Engraving of Van Warwijk's arrival to the capital city of Ternate (Gamalama) in 1599 by Johann Theodor de Bry (15601623) and Johann Israel de Bry (1565-1609). (Orientalische Indien (“Little Voyages”)) Photo: ilhamrach https://www.shutterstock.com/g/ilhamarch

Behind the nutmeg trade lies centuries

25, 1570, at Fort Nostra Senhora Del

of history of the archipelago. Like pepper

Rosario (now better known as Fort

and cloves, nutmeg is like a beautiful

Kastela), Sultan Khairun was killed by

angel who attracted many men to fight

Portuguese soldiers on the orders of

for it. The Portuguese, just like a knight

Governor Lopez de Mesquita.

who came to win the claim to a beautiful

News of Sultan Khairun being assassinated spread and sparked rioting,

come specifically to trade nutmeg with

anger and even courage among the

Banda’s local residents. But their arrival

Ternate people. Sultan Baabullah, the

was followed by many other rivals. The

son of Sultan Khairun, who succeeded

Spaniards, the British and the Dutch also

his father, was angry with the Portuguese

wanted to take part. The British, and later

for killing his father. He was also angry

the Dutch, were the nations with the

that the Portuguese had a monopoly on

strongest desire to take over the control

their spice trade. Sultan Baabullah had a

of nutmeg in the Banda Islands from the

strong desire to drive the Portuguese out

Portuguese.

of Maluku. Before the Portuguese and the

Portuguese in Ternate and Spain to Tidore

Spaniards arrived in Ternate and Tidore,

doc.babpublishing

maiden, were the first foreigners to

spice trade. Their only choice was to go to war with the Portuguese and Tidore. Nutmeg had set a long history not

there had been a war between these

only for Ternate and Tidore but also

Our parents often talk about the

two sultanates. This war also pushed

for Indonesia. This fruit was not only

origins of the Portuguese entering

the Portuguese and the Spaniards to

popular with European nations, but

Ternate. Ternate historians, such as

become their allies. The Portuguese

also with other countries from Asia

Adnan Amal, Des Alwi and others, said

chose Ternate as an ally. Meanwhile, the

such as India, Arabia and China. Various

that when the Portuguese first arrived in

Spaniards align themselves with Tidore

countries came to the Indonesian

Ternate, its Sultan (king) welcomed them

to confront Ternate and the Portuguese.

archipelago, including in North Maluku

with open arms believing the foreigners

Just like the Portuguese, the Spaniards

just because of its spice. There is a

could become a good ally and would

came to Maluku to control the spice

saying among the Ternate people that

be willing to help them to attack the

trade of nutmeg and cloves. However,

say, “Jang Ambe Tong pe Pala” which

Sultanate of Tidore.

the Spaniards had some trouble because

means “Don’t take our nutmeg”. (Sukran

when they arrived, the Portuguese

Ichsan: Researcher at Rumah Sinergi

already had a monopoly on the region’s

Research and Consulting)

As time went by, they found out that the real reason for the Portuguese to come to Ternate was to control the spice trade. The ruler at the time, Sultan Tabariji, later became a victim: he was exiled to Goa (India). Sultan Tabariji was later replaced by the young Sultan Khairun. The Portuguese underestimated Sultan Khairun and intervened in all Khairun did not want to cut off cooperation with the Portuguese who settled in Ternate so that an atmosphere of stability and peace was maintained. However, the Portuguese took advantage of this by inviting the Sultan to visit their fort. Sultan Khairun, without suspicion, immediately came to the Portuguese’s fort with only a few guards. On February

Photo: iamjoray https://www.shutterstock.com/g/iamjoray

affairs of the Sultanate of Ternate.

2020, VOL. 9 INDONESIANA 13

M AI N T OP I C

ut me ga nd

The Statue of Liberty in the United States, if we do a quick digital search by typing its name on a search engine, we will find various photos displaying the artwork, all showing its front side. It offers a uniformised point of view. The similarities are certainly not without a reason. Statues tend to be made to be seen from the front. The 93-metre-high statue is a symbol of independence, as well as freedom, from all forms of oppressions. Of course, if one is to refer to the statueâ&#x20AC;&#x2122;s owners, Americans, the symbolism which it portrays is, in the purest sense, liberalism. The torch, the crown, the book and its other main elements used to convey its message are, for the most part, presented to us through what are seen on the front. Making a statue to be seen from the front presupposes a viewpoint where the

14 INDONESIANA VOL. 9, 2020

om d e e r F t h e Back of

audience and the object are facing each other. However, when two objects are facing each other, it doesnâ&#x20AC;&#x2122;t necessarily mean they are in the same position. The Statue of Liberty, the symbol of that freedom, is simply too high up in front of us. Also, too far for us to approach. We, the viewers, are facing something that has previously assumed itself to be monumental. To face it is to witness a figure that is imposing, intimidating, distant and yet, at the same time, full of charm. The Statue of Liberty is the best example when a statue has successfully become the main expression of human ambition for immortality. We do not only observe the statue, but we also emphasise our separation from it. Different from this common viewpoint, there is a Hanafi painting that shows the back of the Statue of Liberty. We can still

feel the power of the statue. However, unlike when looking at it from the front, where all the symbols are clearly shown, we cannot fully find these symbols when looking at the statue from behind. We canâ&#x20AC;&#x2122;t see the book that the statue is holding. But we can still see the torch. Similarly, we should still be able see the back of the crown too. However, Hanafi chose not to include it in his painting. Depicting the back of the Statue of Liberty is like presenting a world that is not fully prioritised by the statue or what the statue symbolises: freedom. The world behind indeed tends to be unpredictable and sometimes dark, covering areas that are often wider than various front appearances, an area that extends from what appears in the statue to different corners of space and time. If the back world is a cross between politics,

Exhibition Title: The Maritime Spice Road: 350th Anniversary of the Breda Treaty/Hanafi Solo Exhibition, 2017 Location: Indonesian Consulate General, New York, United States Patrons: Ministry of Education and Culture of the Republic of Indonesia and Studiohanafi

history, and civilisation, then the statue also has a back world that contains slices of history and politics that stretch so broadly and are no less complex. By depicting the back of the Statue of Liberty, Hanafi pays attention to the rear area which, in one way or another, is part of the meaning of the greatness of the famous statue that is often re-displayed in that front-facing position. His attention was aimed at one point, namely the knots that brought this magnificent statue located in Manhattan together with the history of spices in Indonesia. Precisely, those found on the island of Run. The painting is not displayed on the exhibition wall as a stand-alone painting. It is actually part of an installation work. This two-metre-high painting is displayed parallel to the viewers’ points of view. The painting does not only show the back of the statue but also presents a kind of close-up view. What the painting presents is a kind of reverse projection of the position of the Statue of Liberty in Manhattan that appears so far from its viewers. From under the painting, nutmeg seeds appear in droves forming a large pile. The nutmegs are not imitations, but real nutmegs. They are brought directly from Run Island, Maluku. The island, in the past, was considered as one of the rare spice islands in the world, which became the reason colonialists came to conquer Indonesia. On top of that, there is another story about using original nutmeg for the artwork instead of making fake imitations. The original nutmegs are brought over from the home island to be used for the artwork to symbolise a visit to their ancestors. The artist believes the nutmegs that were taken from Run Island to Europe or anywhere else in the world during the European colonialism era in the archipelago left oppression where it originally grew. Suppose the 46-metretall Statue of Liberty is supported by the

foundation of a 47-meter-high statue (93 meters in total). In that case, the twometre-tall statue can proportionally be figuratively supported by a pile of nutmeg less than half a metre high. Hanafi wants to present an irony between something beautiful (sculpture and painting) and something real (nutmeg). One side of the backyard that Hanafi wants to show from the Statue of Liberty is the history of Manhattan’s exchange with Run Island in 1667 in the Breda Agreement between the Dutch and British colonial governments. The Dutch won the Island of Run while the British won Manhattan. Of course, it was not an exchange that was equal in value. Manhattan then was not what it is today. However, it didn’t mean that Britain did not get anything out of the Breda Agreement. Despite their seemingly incompatible island swap, the British continued to be able to mine in Indonesia. What was clear was that whoever got to control Run Island, Indonesians, just like an old saying, was like “a dead ant between two elephants fighting”. There is no direct connection between the Breda Agreement and the Statue of Liberty. However, the glory of today’s Manhattan, one of which is symbolised by the Statue of Liberty, and the underdevelopment of Run Island today – compared with its time as a source of spices sought after by traders from the world over back then – is a result of a series of fights between colonialising states during the last centuries. The two may seem unrelated in a narrow context. But in a broader context, both the Statue of Liberty and the Island of Run are linked by a history of colonial glory on the one hand and a history of colonial oppression and greed on the other. The wars between colonial nations, whoever the victor, was still a glory that came to fruition from the suffering of the many

countries they invaded where the wars took place and claimed many victims. The Statue of Liberty was a gift from France in 1886 to the United States. It was a prize that symbolised the idea of independence and freedom from oppression. But, as mentioned earlier, that idea is merely a representation of the front facet of the statue. Meanwhile, at the back, in one of the “unseen” corners of independence, as depicted in Hanafi’s installation, lies the much less savoury, but no less real history of bloody and inhumane wars over the monopoly of nutmeg, which benefited the colonialists while sacrificing the people of the native nation. On Run Island and other islands, the colonialists took turns firing rifles and drawing swords. The triumph of these colonial nations is now, in one way or another, a result of a long history of oppression and forced-appropriation of the freedom of the spice-producing nations. They came when the land of spices was still rich and then left it in a state of poverty and suffering. As shown in the Hanafi installation, today we are given the backside treatment by the Statue of Liberty which, one way or another, is supported by this pile of real nutmegs. (Heru Joni Putra)

2020, VOL. 9 INDONESIANA 15

M AI N T OP I C

“Black Gold”

Control Over Lada,

The International Pepper Community (2015) noted that the productivity of Indonesian pepper is only 663.79 kg/ha. This figure is much lower than Vietnam’s, which reached 2,280 kg/ha. Indonesia has a pepper plantation area of around 116,000 ha, second only to India which has a pepper

plantation area of approximately 200,000 ha. Until now, the two countries are still the countries with the most extensive pepper plantations in the world. Meanwhile, Vietnam only has a pepper plantation area of about 57,000 ha, but it is so productive. In the ebb and flow of pepper control, now the world pepper market is in Vietnam’s hand to defeat India, the country of origin of pepper, and Vietnam has also long taken over from Indonesia, the past ruler of world pepper. In the past, the Dutch had to force themselves to sail for months from Europe to the archipelago just for pepper. At that time, when talking about the Spice Route, we had to turn to Maluku. However, when it comes to pepper (Paper ningrum L), we must turn our attention westward. In fact, black and white “gold” or pepper comes from the west part of the archipelago, precisely Banten. Unfortunately, it is difficult to find a large pepper plantation in Banten Province. Old historical sources do state that Banten pepper was imported from Lampung and Bangka. The old reference states that the pepperproducing plantations in the western part of Indonesia were located in Lampung, Bengkulu, Aceh, Palembang, then Kalimantan, Riau, Bangka,

16 INDONESIANA VOL. 9, 2020

from Banten

doc.babpublishing

and Belitung. Banten was almost never

Mount Pulosari. This was in line with

and Cikande.” Also, Rui de Brito Patalim

mentioned. But wasn’t Banten once the

the discovery of a Hindu bell along with

in his letter (6/01/1514; quoted by Guillot

champion of the pepper trade monopoly?

the remains of a pepper plantation in a

in his article entitled “The Portuguese

hilly area in the village of Pandat Village,

and the Bantenese” (1511-1682) stated

Mandalawangi, Pandeglang.

“Chinese people take a lot of pepper from

Fortunately, the National Archaeological Research Center finally concluded that Banten was once indeed

The tendrils of the pepper plant at the

Sunda.” The Sundanese in this case are

an international trading port as well as

foot of Mount Pulosari in the village of

the largest exporter of pepper in the

Pandat village can still be found climbing

archipelago. Banten was also a pepper

and coiling the towering dadap trees with

Jayadewata (1521) sent Ratu Samiam

growing area. An old Dutch document

shady leaves. Some of them seemed

or Prabu Surawisesa (notes from Nina

(from around the 1800s) stated that at

scattered on the ground. From the large

Lubis) to meet the Portuguese leader in

least 180 villages in the interior of Banten

stubble that encircles the trunk more

Malacca, Jorge d’Albuquerque. From the

were pepper-producing plantations.

than 5 centimetres, the pepper growing

meeting which was followed by a return

The area included Mount Pulosari,

in the forest is thought to be quite old.

visit, there was an agreement between

Mount Karang, and Mount Aseupan in

Maybe it had been planted there since

the Sundanese and the Portuguese which

Pandeglang Regency. In Pandeglang,

the time of the Sultanate of Banten or

resulted in the following four points of

there were even areas called Teluk Lada

even long before, namely during the

agreement (stored in the Torre de Tombo

and Labuan which were believed to be

Kingdom of Sunda.

or the Portuguese National Archives

the entry points for foreign merchant

Returning to the historical literature,

the people of the Banten region today. The King of Sunda, Sang Ratu

Lissabon); (1) The Portuguese could build

ships looking for pepper during the

we come across the records of Tome

a fort around Banten; (2) The King of

Sultanate of Banten, maybe even long

Pires, a Portuguese who recorded his

Sunda would provide as much pepper as

before that.

testimony in “Summa Oriental” (1513-

needed by the Portuguese as a medium

1515) “... Banten pepper is better than

of exchange for goods needed by the

that Banten had established trade

Cochin (India), (production) is more than

Kingdom of Sunda that were brought

relations with India and China. Allegedly,

1000 bahar every year. Long and sour

by the Portuguese; (3) The Portuguese

this included vines with spicy seeds

pepper were in abundance, enough to

was willing to assist the Kingdom of

originating from India. The black gold

load a thousand vessels. Pepper ports,

Sunda if attacked by the Islamic Kingdom

was brought by Indian traders along

among others, include Banten, Pontang,

of Demak or other kingdoms; and (4)

Previously, various sources said

with the entry of Hinduism to the archipelago (in the 1st century). On the manuscript of Pangeran Wangsakerta, it is stated that there was once a kingdom called the Salakanagara Kingdom. The

Photo: Ermak Oksana https://www.shutterstock.com/g/Ermak+Oksana

kingdom had a king who had the title Dewawarman. The king came from India and his kingdom was centred around

An engraving on paper of the atmosphere of a large market in Banten which shows vegetables and spices trade, circa 1598, by Cornelis Claesz (Koninklijke Bibliotheek/ Dutch National Library, Accession number 1700 C 2 voor p. 42). Black and white pepper seeds have health benefits. Illustration of the remains of the ruins of the Kaibon Palace (Sultanate of Banten), by Velde, C.W.M. van de & Lauters, P. sekitar 1846. (Leiden University Library, KITLV 50P4)

2020, VOL. 9 INDONESIANA 17

doc.babpublishing

As a sign of friendship between the

for the Tulang Bawang retainer, which

Sundanese and the Portuguese, the King

contains: (1) Stipulations on the retainer

of Sunda would award 1000 sacks or 160

of Tulang Bawang regarding criminal

bahar (approximately 350 quintals) of

acts and their sanctions; (2) The order to

pepper annually to the King of Portugal

plant 1000 pepper trees (sawiji sawuwit)

since the construction of the fort began.

per person; (3) Whoever sells pepper to

To strengthen the legitimacy and

Palembang people must be arrested; (4)

legalisation of control over pepper,

The legality of buying and selling pepper

several Sultans of Banten issued

must be done through a king’s stamp of

inscriptions relating to planting and

approval, and it is prohibited to trade

buying and selling of pepper complete

cloves and nutmeg.

with sanctions for civil and criminal

Based on the inscription, it can be

offenses against the people and rulers in

seen that the control of Banten over

the Sumatra region, especially Lampung

other areas was only a projection in

and Selebar. The inscription (1662

order to meet the needs or demands of

AD) was for the rulers and people of

the international market. Control which

Lampung. It stated: “all the regulations

was accompanied by acts of violence,

of the Sultan of Banten must be obeyed,

obligations, sanctions and so on.

especially concerning tax on pepper”. The inscription (1746 AD) is intended

18 INDONESIANA VOL. 9, 2020

In actuality, a bundle of Dutch reports during their visits to villages in the

Engraving from the old Banten city, circa 1599 by Johann Theodor de Bry, showing several buildings such as the royal palace, market (paseban), gates, floodgates, minarets, mosques, prince's palace, houses, rivers that cross the city, the court of Sabandar, the harbor master, the prince's house, ammunition and weapons storage. (Orientalische Indien (“Little Voyages”)) (above) Ruins of the Kaibon Palace, Banten, and Karangantu Harbor at present (below)

southern region of Banten and the east coast of the bay of Banten, contained a document in the form of instructions from the Batavia military ruler, G.C. Johan Rohenschul, on 3 September 1803 to the Sultan of Banten to cultivate pepper. The report contains the names of the villages, the pepper sorter, the foreman, and the harvest result of each village under the sorter’s control. Also mentioned are the number of buyers, planters, young and

Photo: Syefri Luwis

old pepper plants, old and young dadap plants, and the crop of each village in a count of zak (sacks). The names of these villages, in today’s identification, are included in the administrative areas of Tangerang Regency, Pandeglang Regency, Serang Regency and Bogor Regency. A piece of advice from a pepper trader in Lampung to his son who was found by Nachoda Mangkuto (P. Swantoro in XVII Century Pepper Trade; Fighting for White and Black Gold in the Archipelago. 2019., says: “Do not let your children sail far. Just sail from Lampung Piabung to Banten with pepper. Even though it is only once in a season, there is still a little profit to make, because if you are not sailing, you can still farm and make friends. As for the price of pepper in Piabung, if you are given real first, and you promise to deliver in one year, it means a year and six months, and the price can be six real per bara. That is the “custom” in Lampung according to the Sultan of Banten. If you safely arrive in Banten, you can sell the pepper to the Sultan, the pepper can be sold

Photo: Syefri Luwis

for twelve real per bara. No matter how many peppers come, the Sultan will buy it. Syahdan, the Sultan will sell twenty real per bara to the VOC (the Dutch traders). That is the custom in Banten forever.” Perhaps, one question from Swantoro deserves to be contemplated: “Is it true that the VOC was imposing its monopoly rights (on the trade in pepper and other spices) on the territory of other nations? (Niduparas Erlang)

2020, VOL. 9 INDONESIANA 19

M AI N T OP I C

Photo: I.B.Putra Adnyana

When Balinese Spices Unite in

Usadha

Although the origin of the tradition of using spices in Bali is uncertain, itâ&#x20AC;&#x2122;s mentioned on several ancient records, which are

written on some inscriptions. One of them is the Batur Pura Abang A inscription, around the 9th century. The inscription mentions that several types of spices were cultivated during the reign of the ancient Balinese kings of the 9th century as medicinal and food

plants. The people of Bali have undoubtedly used spices for cooking, medicine, and ritual tools for a long time, even though natural conditions and traces of inter-island trade suggest that most of these spices are not endemic to Bali.

20 INDONESIANA VOL. 9, 2020

A priest writes sacred characters on the tongue of a disciple using the betel stem. (above) Usadha as traditional Balinese medicine. Usadha is also written on lontar scripts which is still practiced today (below).

Apart from the above, Balinese spices based on their types can be divided into three, namely: 1.

Spices in the form of fruit/seeds Photo: I Putu Putra Kusuma Yudha

or flowers, for example cloves. jebugarum (nutmeg). mica/sahang (black pepper), mica gundil (white pepper), cardamom, buah (areca nut), tabia bun (long pepper), asem (tamarind), juuk lengis (lime), juuk purut (tangerine), bilimbi, star fruit, pomegranate, beligo, kelembak kasturi (fragrant rhubarb), bidara, tingkih (candlenut), sarilungid, and so on. 2.

Spices in the form of tubers or roots such as ginger, cekuh (galangal), isen (also galangal), gamongan, temu-temuan/see (lemongrass), cinnamon, turmeric, kesuna (garlic), onions, fennel, grass puzzles, lemongrass, sente (rodent tuber), and others.

Spices from bark, stems, roots and leaves such as cenana (sandalwood), majegau, genje Photo: I.B.Putra Adnyana

(marijuana), wong (mushroom), see (lemongrass), jangu (ringtoneo), cinnamon, mesui, cloves, weed roots, amethyst, and others. Balinese spices are plants that are used in everyday life, especially for medicine and rituals. Balinese traditional medicine

intended for humans, but also animals

usadha dalem, usadha dalem jawi,

is the organic knowledge of the Balinese

and plants. These usadhas are contained

usadha sasah bebai, kalimosada

people about their organic plants. Before

on lontars and they number in the

kalimosadi, usadha buda kecapi

modern medicine entered Bali, traditional

hundreds, including:

sari, usadha buda kecapi cemeng,

knowledge was the vanguard of health for its people. Even today, traditional

usadha tantri, usadha manak, 1.

medicine has the advantage that it can survive the onslaught of modern medicine

that offers healing speed, convenience, product availability and so on. Traditional medicine in Bali is called usadha. This medicine is not only

Usadha for plants: usadha for rice

usadha upas, usadha cangkrim,

fields

usadha rare, usadha kuranta

Usadha for animals: usadha sato,

bolong , usadha insane, usadha

ushada for horses, usada paksi

buduh, taru premana, usadha

Usadha for humans: usadha tiwas

jinyana sandhi, usadha ketek

back, usadha ila, usadha shard

meleng, and many others

health, usadha tetenger shard,

2020, VOL. 9 INDONESIANA 21

Chewing betel has been introduced since early childhood through the Metruna Nyoman ritual in the village of Tenganan Pegringsingan.

people, some are every day, every five days, every month, or every six months of the Balinese calendar, every one Balinese calendar year or even once a hundred years (eka dasa rudra). The use of spices in every Balinese ritual is big and common. Several Balinese spices have important ritual functions. Candlenut (Aleurites moluccana) is a plant whose seeds are used as a source of oil and

Photo: I.B.Putra Adnyana

spices. In Bali, we often encounter candlenut when making tools to complete a religious ceremony, especially for Banten Pejati. Candlenut is placed together with eggs, coconut, rice, and so on. Candlenut is a symbol of purusa (spirit), psyche, or man. Apart from Banten

to ceraken or ceraken usadha. Ceraken

Pejati, the use of candlenut or tingkih

can be treated with Balinese spices are

itself means collection. In ceraken there

in Hindu religious processions is also

diseases caused by two things; namely

is the cultivation of medicinal plants such

found in the Tabuh Rah ceremony

sekala (real) and niskala (not real). When

as jebugarum (nutmeg), ginger, cekuh

(blood drop offering). Tabuh Rah is a

viewed from the type of treatments,

(galangal), isen (galangal), temu-temuan

sprinkling of animal blood that is used

diseases in Balinese medicial knowledge

(turmeric), see (lemongrass), cenana

for yadnya (holy sacrifice), usually using

consist of three types of pain, namely

(sandalwood), majegau (aloes), wong

chicken as an offering by making them

nyem (cold), panes (hot) and sebaha/

(mushroom), jangu (Cincino), cinnamon,

fight until one of them bleeds. Before

dumedala (moderate), and the medicines

mesui, cloves, and others.

the chicken that will be made into

Based on the types, diseases that

given are adjusted to the disease. 1.

As for the method of treatment using

offerings are pitted against each other,

spices in Bali, there are five known

the candlenut or tingkih which is the

Gelem Nyem (cold) medicine are

ways, namely loloh (drunk/herbal), boreh

symbol of the star will be pitted first.

warm spices like ginger, cloves and

(scrub), simbuh (spray), tutuh (drops) and

so on.

tampel (paste). In the past, if someone

still exists today and will still exist in

Gelem Panes (hot) medicine are

was sick, the first aid before taking the

the future, because spices are not

spices that are cold or ones that

sickly to the mantri was reaching for

only used for medicinal purposes and

cool the body down by sweating the

the contents of the ceraken and taking

as raw material for culinary spices.

heat out such as shallots and dadap

traditional medicinal ingredients for

Balinese spices also have another

leaves.

further use as needed; boreh, loloh,

function, namely as a means of

Sebaha/dumelada (medium)

simbuh and so on.

supporting ritual activities. Thatâ&#x20AC;&#x2122;s why it will still continue as long as Balinese

medicine is of a neutral nature like turmeric and other types of temutemuan plants. Talking about usadha, types of sickness, and healing, of course, is closely related

22 INDONESIANA VOL. 9, 2020

The tradition of using spices in Bali

Ceremony / Ritual Rituals or ceremonies are the breath of

culture and society persist, as long as the spices continue to be used for

the Balinese life. Ceremonies and rituals

medicine and rituals. (I Putu Putra

are religiously carried out by the Balinese

Kusuma Yudha)

The news about a pandemic among the jungle people of Bukit 12 in Jambi spread out rapidly.

Those sick were isolated and treated with traditional remedies.

They all went into isolation immediately.

Elders and the head of the village order their people to quarantine at home for 2 weeks. Night curfew was imposed.

Quarantine and self-isolation are two things that have existed in their tribal society for generation. They call it bebesandingan. When they have recovered, the patient is believed to have â&#x20AC;&#x153;risenâ&#x20AC;? again and is allowed to socialise again.

The jungle people are used to dealing with contagion. They plant herbs and spices on their garden for medicine.

2020, VOL. 9 INDONESIANA 23

M AI N T OP I C

Archiving the Wealth of Imagination

24 INDONESIANA VOL. 9, 2020

he Ministry of Education and Culture of the Republic of Indonesia and the National Archives of the

Republic of Indonesia (ANRI) have signed a collaboration on the submission of the spice route as a world memory (4/8/2020). This partnership is an affirmation that Photo: Directorate of Cultural Development and Utilization

archives do not only handle office administration but also deal with something related to cultural dimensions. Suppose we trace archives of historical value, especially from the colonial era, which is so abundantly preserved in ANRI. In that case, we will find various evidence of how magical the spices of the archipelago were at that time. This magic is reflected in the archive dated October 8, 1720 concerning the account of a bill from van Lamberti to Director General Frans

Archive of purchasing spices from Banda and Ambon. (ANRI - HR 2495 - 2066)

Castelijn regarding spices and seeds). Please visit www.sejarah-nusantara.anri.

of spices at that time. Our archipelago,

go.id for more information.

to be precise Maluku, was the only

Therefore, this account offers two

location for European traders to find

Drying cloves and nutmeg.

Variety of Spices, Imagination and Behaviour It is not unusual for the people of the

arguments, first, that spices are not just

cloves and nutmeg. Cloves are an

archipelago to combine various types of

a matter of commodities but also about

important commodity because they

spices as seasonings which then produce

the rich imagination of the Indonesian

were used as raw material to preserve

various flavours; spicy, hot, strong, sweet,

people in terms of cooking and medicinal

meat, especially during winter in

sour, or mixed. In the field of medicine,

herbs; second, because this imagination

Europe. Therefore, it was no wonder

too, it is common for Indonesians

can point towards peopleâ&#x20AC;&#x2122;s behaviours

that the price of our spices exceeded

to use spices to treat diseases. The

(Leeuwen 2011: 76), therefore preserving

the price of gold at that time.

process of finding the combination of

Before the Europeans were able to

measurements and the types of spices

various traditions of Indonesian people in

land their feet in the archipelago, their

that are blended to find the right taste

terms of food preparation and medicine.

access to spices was quite tortuous.

in a dish, of course, requires imagination

The journey of spices to Europe was

that is not simple. The â&#x20AC;&#x153;efficacy testâ&#x20AC;? of

reached from the route of Javanese,

certain types of spices against certain

Chinese and Middle Eastern traders

diseases also requires imagination which

who then brought them as a commodity

is no less complicated.

spices is also the preservation of the

Spices, Commodities and the Footprints of Colonialism The archipelago was once the centre of the most important spice trade node

to Damascus than to Constantinople,

in the 16th-19th century to the early

before finally arriving in Europe. Ease of

Khairunnisyah, although there is a kind

20th century. Our archipelago was

access and higher profit margin were the

of generic spice that is often used in

indeed a kind of legend, especially for

two main reasons for Europeans to flock

various regions in the archipelago, there

Europeans, because of our rich supply

to the archipelago in droves.

are spices that are unique and are not

According to Anindita, Asbur and

2020, VOL. 9 INDONESIANA 25

Photo: Directorate of Cultural Development and Utilization

to be enriched with information about the

Photo: doc.babpublishing

Photo: Directorate of Cultural Development and Utilization

dynamics of contemporary spices. If plant conservation organisations focus on preserving spices, information institutions such as archival institutions can focus on preserving community knowledge and practices in utilising spices, especially on undocumented knowledge, such as those of indigenous peoples. Knowledge about spices is important because it is part of traditional knowledge which is one of the objects of cultural advancement that must be protected (Article 5 of

used by other regions in the archipelago,

One of the ways that have been

Law Number 5 of 2017 concerning the Advancement of Culture).

one of which is andaliman (Zanthoxylum

pursued, as stated in the policy, is

acanthopodium DC) in North Sumatra.

through conducting research on

However, these andalimans are also

traditional medicine so that traditional

has recognised the role of archival

found in India, China and Tibet. Usually,

medicine can be scientifically verified

institutions in preserving traditional

andaliman is used as a spice in dishes

and systematised so that it can become

knowledge through the emergence of

such as arsik goldfish, natinombur (grilled

a companion in modern medicine. The

the concept of indigenous/tribal archives.

fish) and sangsang (cooked meat).

abundance and variety of spices available

Internationally, there is The Association

The international archiving community

in the archipelago have enabled the

of Tribal Archives, Libraries, and

called herbs. According to the Indonesia

Indonesian people to use their creative

Museums (ATALM). It is an international

Window 2020, our country has around

imagination to develop various smart

association of information institutions,

33 thousand herbal medicinal plants.

ways to process spices, both for food

archives, libraries and museums

Temulawak (Curcuma xanthorrhiza) is the

preparation and for medicinal purposes.

dedicated to the preservation and use

The spices used in medicine are

of the language, history, culture and way

most popular and the most widely used because it has the power to maintain stamina. Information regarding the use of this herb is recorded in “Serat Kawruh”

Community Archives and Spice Preservation Concerns about the extinction of public

of life of indigenous peoples (for details, see www.atalm.org). Although in the Indonesian context, this concept is not

and “Serat Centhini” texts stored in the

knowledge about the processing of

well known, but the practice of preserving

Solo Palace Library. In “Serat Kawruh”,

spices and spice plant variety itself have

public knowledge, including traditional

there is information about 1,734 ways of

been recognised by various parties, both

knowledge through documentation or

making traditional medicine. In regard

researchers and the government. The

archiving, is relatively well established.

to the development of traditional herbal

promotion of the spice route as a world

Given the geographic reach and

medicine according to WHO standards,

memory can become a momentum for a

the complexity of cultural diversity in

the Indonesian government has already

wider effort in the preservation of spices.

Indonesia, it is essential to open up

issued a comprehensive policy for the

Efforts that have been done by ANRI

various spaces to facilitate broader

development of traditional medicines

through preserving information about the

public participation easily. Participation

since 2007.

dynamics of colonial spices also needed

in enriching knowledge or information is

26 INDONESIANA VOL. 9, 2020

Some spices from the islands of Banda, Ternate & Tidore, pepper seeds, cloves, a hope, drying nutmeg mace, and Andaliman from North Sumatra. (clockwise)

VOC archives on the spice trade in the archipelago. (ANRI - HR 2495 - 0404 dan 0012)

also the use of information that has been

With the saving of knowledge or

collected. In this portion, the connection

information about spices, the wealth of

between the system that has been

imagination, and various traditions of

developed by this community archive

using spices by the community will also

and the system developed by the state-

be saved. So that later on, the diversity

owned information agency, especially the

of imagination and practices of the

archival institution, is very important. So

people of the archipelago in processing

that historical information on spices that

spices can continue to be transmitted,

have been collected by state institutions

across time, across generations. (Harry

can be enriched with the current

Bawono: Researcher - National Archives

information collected by the public (read:

of the Republic of Indonesia)

community archives).

2020, VOL. 9 INDONESIANA 27

SP ECI AL T O P I C

Andaliman's Thrilling Bitter Sensation It turns out, there are also herbs that are utilised in local culinary only such as andaliman or sinyar-nyar (also sinyarnyar â&#x20AC;&#x201C; ed). But what is it? The andaliman in Toba Sinyarnyar in Sipirok is referred to as the Batak pepper. Andaliman has a special distinctive taste because this spice only exists in Tapanuli. It is the skin of a flowering plant from the citrus family (Rutaceae). Andaliman boasts an extensive ability to spread. This upright bush averages between 2-4 metres in height and known to the world as the Sichuan pepper, sancho in Japan and sanchonamu in Korea. As a seasoning, this contentless fruit gives a thrilling bitter taste, which can stiffen your tongue in shock for a moment, but what is most interesting about andaliman is its scent that is very similar to citrus. Here are several Batak Angkola signature dishes that are prepared with andaliman or sinyar-nyar.

Andaliman seeds are used as a cooking spice in Batak cuisine. The use of Andaliman as a cooking spice is also known in East Asian and South Asian cuisines.

Photo: Ariyani Tedjo https://www.shutterstock.com/g/AriyaniTedjo 2020, VOL. 9 INDONESIANA 29

people of Sipirok describe the art of

Dried Andaliman seeds: apart from the skin, which is used as a cooking spice, Andaliman fruit is also often used by the pharmaceutical industry.

eating andaliman, the spice they know as sinyar-nyar.

Arsik The experience of enjoying the Batak spices doesn’t just stop with andaliman. It continues with arsik in Angkola. A Batak speciality, arsik is one of the area’s most favoured dishes. I’m saying that it is one of Batak Angkola’s original food creations that are not influenced by the Minang way of cooking. Why is this so? One of the reasons is because this dish doesn’t use complex ingredients, and its preparation also doesn’t use coconut milk. The main Photo: Elen Marlen https://www.shutterstock.com/g/Elen+Marlen

ingredient of arsik is goldfish, one of the most common species of fish found in the waters of Sipirok mountains. In principle, the only ingredient that must be used when one is cooking an arsik dish is sinyar-nyar or andaliman. Other than that, one of the habits of the people of Sipirok when cooking arsik is using the fruit of kecombrang (torch ginger) or also known as asam siala. Dried fruit of kecombrang, not its flower, is a refreshing variant of natural tamarind. The taste sensation created by

Sinyar-nyar Grilled Fish

Truth be told, andaliman grilled

species originating from tempatan,

fish is not a complicated dish to cook.

such as andaliman and asam siala, is an

of andaliman or sinyar-nyar as something

Its preparation is not different from

unforgettable experience of mesmerising

that is sensationally bitter. When you

preparing any other grilled fish dish.

flavours. In a nutshell, the usage of

have the opportunity to pay a visit to the

You place the fresh fish on the grill and

tempatan’s spices such as andaliman

Sinyarnyar restaurant in Purbatua Bagas

heat it over medium fire until the fish is

and asam siala is the manifestation

Godang Sipirok, make sure to make time

properly cooked. What special about it

of Merdeka Kuliner (The Culinary

to savour their andaliman grilled fish; it is

is that among the ubiquitous red- and

of Independence). The sensation of

Sipirok’s sinyar-nyar speciality. Its generous

purple-coloured sliced spices adorning

flavours is the jewel of taste, just like late

application of this Batak spice gives the

the surface of the fish (red from chilli and

President Soekarno said.

already-delicious grilled freshwater fish

purple from shallots) are shiny yellow,

a bitter sensation that awakens your

green spots made up of finely sliced

adrenaline and increases your appetite.

andaliman skin.

The sipirok people describe the taste

Rahung Nasution (@Kokigadungan)

It has been said that when you savour

Sambal Tuk-tuk and Holat Goldfish Batak’s culinary sensation continues.

wrote on his blog: “Someday, I would

an andaliman grilled fish, it only takes

Truth be told, the most original dish from

like to be a fish, grilled with andaliman

one first bite to make you satisfyingly

Angkola is sambal tuk-tuk. It is unique

so that you can savour me with reckless

speechless. The fish is crispy, the spicy

because it uses a generous amount of

enjoyment.” Rahung Nasution even took

combination of shallot, chilli and the

andaliman. This of the sizzling hotness

the time to chase the origin of andaliman

sour and bitter taste of finely sliced

of a mixture of curly chillies, tomatoes,

grilled fish to its very source: the Sipirok

andaliman will make your tongue dance

shallots, garlic and the torch ginger (bunga

Godang District of Sipirok.

in ecstasy. That is more-or-less how the

kecombrang) produced by local farmers

30 INDONESIANA VOL. 9, 2020

Photo: Maulana Image https://www.shutterstock.com/g/maulanaimage

(above) Arsik fish, a typical dish of Batak Toba and Mandailing, North Sumatra – a distinctive element of Batak cuisine is the use of asam cikala (torch ginger frui)t and Andaliman. (below) You can find Andaliman in traditional markets in North Sumatra in its entirety or in the form of ground spices ready to be processed or in paste form. that’s already been given taste enhancer in the form of aso-aso fish (a type of salted fish – ed), then add a touch of citrus scent and a lot of sinyar-nyar bitter sensation, imagine all of that incredible mixture is served on a small plate right in front of you. It’s simply impossible for anyone to disagree with its undeniable deliciousness. It is this undeniably delicious sambal tuk-tuk that is then served to accompany other Batak’s original culinary offerings. One of which is the holat goldfish dish. “Holat” in Batak Ankola’s language means “kelat” or “sepat” in Indonesian or astringent to the taste in English. It is a taste sensation that leaves numbs the tongue and constrict the throat. Where does this taste sensation come from? It comes from the skin of the Balakka tree (Malaka tree in Indonesian or Indian Gooseberry in English or Pyllanthus Emblica). It needs to be emphasised that the astringent sensation comes from the skin that is peeled from the straightest and

Photo: doc.babpublishing

the thickest branch of a Balakka tree. This piece of skin is then finely grounded and made into a soup to accompany the grilled fish. How to make it? Finely ground the Balakka tree skin, mix with slices of shallots and ginger. Take a pinch of Silatihan rice, stir fry it dry (without

Don’t forget that the Balakka tree skin’s stringent taste sensation and andaliman’s bitter

oil) until tender, pound it to submission

sensation can still be upped by adding some more bitter flavour sensation from the

and mash it with the Balakka tree skin

pakkat or rattan shoots.

mixture. Sprinkle ample salt and then

We are not planning to stop our exploration for the jewels of the spices of the

pour enough hot water. After that, your

Indonesian archipelago. Alas, we have limited magazine pages. The depth of

holat soup is ready. To serve, put the

flavours and the rich variety of taste in our rare and yet simple culinary offerings are

grilled fish into the soup.

undeniable. It turns out that the travels of andaliman that also reach as far as Japan

It can be said that this dish is the

and Korea are tastier when savoured with the simplicity of a grilled fish, arsik, holat and

original Angkola Batak culinary offering.

naniura. I hope that those culinary explores who have ventured far to the shores of

This dish is even more special when

France and Italy can be lucky enough to drop their anchor in the Sipirok highlands to

served with sambal tuk-tuk sinyar-nyar.

experience the undeniable warmth of andaliman and sinyar-nyar. (Alfian S. Siagian)

2020, VOL. 9 INDONESIANA 31

SP ECI AL T O P I C

“Oen Ranup”

M ag ica l

32 INDONESIANA VOL. 9, 2020

Photo: Irfan M Nur https://www.shutterstock.com/g/Irfanmnu

from th atra e Northern Edge of Sum

“Honour your guests by serving ranub, just like you respect your guests with kind and polite words.” make this speciality dish be seen as a symbol of closeness. Also, the high level Proverb of the Acehnese people of consumption of ranup among young people has allowed many to open small shops that sells it too. In fact, ranup is Mulia wareh ranup lampuan, mulia

Muhammad’s birthday. Ranup is a symbol

one of their leading sales commodities.

rakan mameh suara…goes an Acehnese

of the opening of a friendship between

proverb. We start our discussion with

two parties brought together by custom

indirectly provides positive benefits for

honour. We will talk about the honour

and religion. Therefore, this particular

the health of young people in West Aceh.

of oen ranup or betel leaf amid the

plan has a vital role in social relations in

Ranup contains vitamin C, thiamine,

advancement of science and technology

Acehnese society.

niacin, riboflavin, and carotene, as well as

in the medical and pharmaceutical

However, if you look more closely,

This habit of consuming ranup

high calcium content which is useful for

fields because oen ranup is a traditional

ranup is not only a traditional object

medicine that has been passed down

that has become a symbol of the social

from generation to generation and is

relations of the Acehnese people, but

believed to provide many benefits. So it is

also a consumption object that is enjoyed

not uncommon for people, especially the

in various ways and for various purposes.

in West Aceh society. The 44-day ritual

Acehnese, to combine the traditional oen

Oen Ranup is of course, useful.

is a postpartum ritual. The people of

ranup with modern medical treatment as part of their healing efforts. We both understand that the people

Cooked Ranup: Daily Snacks In West Aceh, ranup is a regular daily

strengthening teeth and bones.

Potion for 44 Days Postpartum Next, we will look at the 44-day ritual

West Aceh view postpartum mothers and children as dirty and have not been accepted by the earth. Therefore, for 44

of Aceh possess a lot of local wisdom

consumption, like a snack, for all ages.

days, the mother is obliged to consume

including health practices using medicinal

Ranup is liked not only by parents but

the potion they call madeung. Ma’blien

plants, one of which is ranup or betel

also by teenagers. Ranup is enjoyed in

prepared madeung.

(mixed with betel lime, pieces of gambier

the form of rolls after first being smeared

and areca nut). Betel is a herbaceous

with whiting, areca nut and roasted

oen maneh, oen pungki boh pineng nyen

plant that can be found in almost all

ground peanuts. The people of West Aceh

(young areca nut), oen kandeh (kandis),

regions of the archipelago. Betel is always

call this the cooked ranup.

kunyet (turmeric), majakani, and young

treated with respect in accordance with

In this area, ranup is usually consumed

The potion consists of oen ranup,

bamboo shoots. All these ingredients

a variety of local cultures. Betel is a

as to accompany a joyful conversation

are boiled in water, and the water is

traditional plant that is widely utilised in

with friends in the afternoon. The people

drunk by the postpartum mother to

traditional rites and ceremonies, such as

of West Aceh say, there is something

provide a warm feeling to the body and

the wedding ceremony for ethnic Malays

missing if they do not mamoh ranup

speed up recovery, as well as to induce

in East Sumatra. It is used in almost all

(chew ranup) when enjoying their

the discharge of dirty blood from the

traditional Batak ethnic ceremonies, and

relaxation time in the afternoon. West

postpartum residue.

of course in many ceremonial activities

Aceh teenagers also consider ranup as a

in Aceh.

symbol of friendship.

For the people of Aceh, ranup has an

There are no special rituals when

Apart from stewed ranup, dried ranup is also used – pounded together with several other ingredients – by rubbing

important function in ceremonies and

consuming ranup in social contexts. Still,

the potion on the mother’s stomach. The

celebrations such as weddings, marriage

their values and views on acknowledging

content in the betel leaf is believed to

proposals, lifecycle rituals such as turun

the ubiquitous existence of ranup in

provide warmth to mothers who are in

tanah, and the celebration of the Prophet

their social spaces and interactions

the puerperium.

2020, VOL. 9 INDONESIANA 33

Chewing Ranup to Heal Baby’s Umbilical Cord Apart from consuming ranup as a

to accelerate the healing process of the

people view ranup as something close

baby’s navel.

to sacral, this ritual continues. Evidently,

The ma’blien would rub ranup water

on top of believing that ranup has

snack, the people of West Aceh region,

on the baby’s midsection while reciting

the potency to speed up the healing

also use ranup as medicine to dry the

prayers to the creator to ask for health.

process of a baby’s umbilical cord, the

umbilical cord for new-born babies.

Modern medicine has warned against

chewed ranup water is also believed

The gampong midwife (traditional birth

doing this ritual because the content of

to have the power to guard the baby

attendant) also known as ma’blien –

the chewed ranub water that is smeared

against evil spirits. What’s more,

while chewing ranup complete with a

on the navel of the baby by the contains

ranup is also used as a substitute for

mixture of gambier and whiting – would

ma’blien a lot of harmful bacteria that can

eucalyptus oil, because it feels warmer

perform healing rituals every morning

infect the baby. But because the Acehnese

for babies and children.

Photo: Panuphong J https://www.shutterstock.com/g/Panuphong+J

34 INDONESIANA VOL. 9, 2020

Photo: Ampont El David https://www.shutterstock.com/g/AmpontElDavid

Photo: Widya Amrin https://www.shutterstock.com/g/widyaamrin

Even so, assistance is still carried out by health workers. This is done so that there is no infection in the baby’s umbilical cord which is still open. Medics cannot ask people to leave the traditions they have carried out from generation to generation. Therefore, assistance efforts alongside these rituals are considered more effective so that both cultural values can continue to run, and health practices can also be maintained.

Peucicap Ceremony The peucipap ceremony is a ceremony

parents of the baby are also required

to introduce taste to a baby (to awaken

to chew the spices together. Then the

the baby’s palate). This ceremony also

baby’s mouth will be smeared with sugar

cannot be separated from the use of

and salt, with the hope that baby will

the transfer of knowledge is never

the ranup in it; the ranup is served on

forever be able to be grateful even for the

interrupted or lost. Ranup is both an

a tray along with sugar and salt which

bitterness of life.

honour and medicinal tradition that

will be rubbed on the baby’s tongue

The tradition of consuming ranup

will always be maintained. (Mufida

brings many benefits, including

Afreni B. Bara - Aceh Health Research

in terms of health. Also, efforts to

and Development Agency, Research

tengku and community and adat leaders

preserve cultural values for the younger

Development Agency of the Indonesian

eat the ranup that is served. Usually, the

generation are also ongoing, so that

Ministry of Health)

symbolically. Before starting this ritual, guests,

Betel leaves that have been tied together neatly for sale in the traditional market.

Ranup Mameh, a type of snack from Aceh. Equipment for menyirih. Ranub is one of the mandatory items on a traditional menu served in the traditions of the Acehnese people.

2020, VOL. 9 INDONESIANA 35

SP ECI AL T O P I C

Cooking

Suro Porridge, Inviting Alms

Photo: Farisata Maula

Muharram is the first month in the

took Prophet Yunus out of the belly of

communally, which means it involves

Hijjah calendar or Islamic calendar, one of

the fish. With such privileges, Muslims

many members of the community from a

the months that is considered important

celebrate Ashura with various rituals,

village or other social unit.

for Muslims, apart from Rajab, Zulkaidah,

such as fasting.

The tradition of bubur suro is inspired

and Zulhijah. There are two things that

Muslims in Indonesia have their own

make the month of Muharram sacred:

way of commemorating Ashura Day, one

Noah and his people that occurred on

it is the start of an Islamic New Year

of which is the tradition of bubur suro

Ashura Day, in order to remember and

and the Day of Ashura. The Islamic New

(the Acehnese refers to it by another

take away the meaning of his blessings.

Year falls on the 1st of Muharram, while

name: acura kanji). The word “suro” is

the Day of Ashura is the 10th day of the

the pronunciation of the word “Ashura”

Prophet Noah ordered his people to

month of Muharram.

by some Indonesians, especially the

gather various kinds of leftover foodstuffs

Javanese. This tradition is common in

and then collected several types of nuts.

historical events for Muslims occurred

many parts of Indonesia, especially in

Then Prophet Noah ordered that the food

on the 10th of Muharram. Some of these

the regions of Java, Sumatra, Kalimantan

ingredients be made into porridge so that

incidents, for example, are when Allah

and Sulawesi.

everyone could enjoy the food that was

Ashura Day is special because several

accepted the repentance of Prophet

In its implementation, the tradition

by an event in the life of the Prophet

It is said, after surviving the great flood,

left behind.

Adam; when Prophet Noah’s ship landed

of suro porridge (bubur suro) involves

after the great flood; when Allah saved

cooking, serving and praying for a special

the bubur suro tradition from different

Prophet Ibrahim from the fire; when Allah

porridge known as suro porridge – it

regions. The differences, for example,

saved Prophet Musa so that he could

is rice porridge combined with certain

are in terms of the spices and ingredients

pass through the ocean; and when Allah

spices and nuts. The tradition is held

used, as well as the implementation time

36 INDONESIANA VOL. 9, 2020

There are variations in the details of

The spices for the suro porridge, the suro porridge starting to cook, the process of making suro porridge, which is done together by both men and women, the spices for the suro porridge ingredients.

(1st Muharam or 10th Muharam). One

shallots, ginger, bay leaves, lemongrass,

taklim assemblies in and around the

area in Java Island that has a tradition

hazelnut, and salt. These spices are

village. Before being enjoyed by various

of bubur suro is Banten, especially in

one of the two important elements that

members of the community, suro

rural areas. The interesting thing is that

distinguish bubur suro from other rice-

porridge is first presented in gathering

there is a change in the organising of the

based porridge dishes.

places — such as mosques, prayer

suro porridge tradition from communal

Another element is the usage of

rooms and taklim assemblies — to be

to individual. In a village not far from

various nut-based ingredients: peanuts,

prayed upon. People gather and pray in

the heart of the capital city of Banten

green beans, soybeans, and cowpeas.

these places after the completion of the

Province, there was a housewife who

The usage of beans itself is a tradition

evening (maghrib) prayer.

kept the tradition of bubur suro when the

inspired by the story of the Prophet

community began to abandon it.

Noah. Apart from nuts, of course, rice

porridge tradition was still held

is needed as the main ingredient for

communally — bubur suro was made

tradition from her great-grandfather,

making porridge together with coconut,

communally by many people, both

more than 40 years ago. Her great-

coconut milk, and corn.

in terms of providing spices and

This mother inherited the bubur suro

grandfather passed on the cooking

The process of making bubur suro

In the past — or when the suro

ingredients as well as in the cooking

procedures and other knowledge related

begins with grounding the spices. After

process. It is also told that in the past,

to the suro porridge tradition to her so

that, the spices are sautéed until their

suro porridge was served and prayed

she could continue with the tradition,

distinctive aroma comes out. The rice is

for in an open space, usually near the

which she has done so until now that she

boiled until it becomes puree; the beans

intersection of the village entrance.

is a grandmother of 14 grandchildren.

are boiled until cooked;, and the coconut

Apart from praying in the usual

She admits to keeping this tradition

is sliced into small pieces and roasted.

manner, there is also a tradition of

because she likes and truly believes in

When the sauteed spices are fragrant,

reading the manaqib (biography)

the meaning of the tradition of bubur

coconut milk and salt are added to the

of Sheikh Abdul Qodir Al-Jaelani, a

suro. According to her, the core meaning

mixture. The spices that have been mixed

prominent sufi figure from Baghdad

of the suro porridge tradition is alms.

with coconut milk and salt are then put

who lived in the 11th century AD whose

She believes in the goodness that is

into the rice porridge. Following that,

teaching influence is still being felt

born of alms. According to the teachings

boiled beans are also put in the spiced

today in Indonesia when serving bubur

of her great-grandfather, which she

rice porridge. The last step is to add

suro. This manaqib reading can last

also believes, the bubur suro tradition

roasted coconut slices, fried garlic and

until midnight, which implies that suro

is intended as a tolak bala ritual. It is a

crackers as toppings.

porridge is enjoyed at midnight as well.

ritual that is meant to repel bad luck. This

The process of cooking suro porridge

Over time, many things have changed,

is deemed necessary considering that

can take all day, depending on the

including the traditions of the people. The

after the month of Muharram, comes the

number of ingredients being cooked.

tradition of bubur suro has also changed,

month of Safar —a month considered to

Sometimes, the preparation is spread

especially in terms of how it is organised,

be a month of disaster and bad luck by

into two days. The first day is to prepare

the accompanying ritual, the presentation

some Muslims.

and puree the spices, while the second

method. However, the values inherent in

day is to cook it. What is certain is that

the bubur suro tradition seem to persist.

the porridge must be served on the 10th

It is still interpreted as a moment to

of Muharram.

give alms, or to share, as the Prophet

Application of Spices The suro porridge tradition is an example of the use of spices to support

Bubur suro is cooked in the

Noah gave an example by processing

the continuity of a tradition. In preparing

afternoon, around the time of the

the remaining food ingredients from his

suro porridge, several kinds of spices are

Asar prayer, and is then distributed to

ark into porridge so that everyone could

needed, namely pepper, coriander, garlic,

various mosques, prayer rooms, and

enjoy it. (Herman Hendrik)

2020, VOL. 9 INDONESIANA 37

SP ECI AL T O P I C

Pandemic,

istory records that Mother Earth and all countries in the world must struggle to face

a pandemic caused by the Covid-19 or coronavirus in 2020. The world’s battle against Covid-19 began at the end of 2019 when the Bamboo Curtain

Indonesian Spice’s Momentous Awakening

country, China, detected deadly virus infections among its citizens. The virus was thought to have originated from animals consumed by people in Wuhan, Hubei Province, China. In Indonesia, the fight against the deadly virus began since the first case of Corona infection was recorded in the country in early March 2020, which was announced by the President of the Republic of Indonesia, Joko Widodo. However, some researchers believe that the virus had entered Indonesia earlier. Since it was first detected, the spread of Covid-19 in the country has continued to increase. Not only in terms of the number of positive cases but also the death rate. In fact, Indonesia has become a country with a quite high percentage of death among its coronavirus infection cases. Obviously, the coronavirus problem is not trivial. This plague has had a tremendous impact on almost all corners of human life. The impact is not only felt in the health and social sectors but, more broadly, it has also a negative impact on the economic sector. Some countries have even slumped to crisis level. Various countermeasures to prevention attempts have been carried out on a massive scale by the government to protect Indonesia and its citizens from the worst possible consequences of the Covid-19 outbreak. Restrictions on community activities are the most dominant effect felt by us as a society. However, life must go on. Public Photo: Odua Images https://www.shutterstock.com/g/oduaimages

38 INDONESIANA VOL. 9, 2020

health must be maintained, and the wheels of the economy must continue to run. Thus, the term “new normal” came about. We are expected to live side by side with the plague that is invisible to the human eyes. However, the existence of a pandemic can also become a momentum, a

Photo: Odua Images https://www.shutterstock.com/g/oduaimages

Jamu beras kencur (which combines dried K. galanga powder with rice flour), turmeric-tamarind, two of the most popular jamus in the country. momentum for the revival of local Indonesian spices. Before a vaccine for the Covid-19 virus is discovered, the ideal way to ward off this virus is the application of health protocols and immune system safeguards. The best advice is to use herbs to preserve a strong immune system.

The Role of Spices Amid a Pandemic The charm of Nusantara’s spices – as an integral part of the Indonesian identity – is very strong. From ancient times until Photo: Diade Riva Nugrahani https://www.shutterstock.com/g/Diade_Riva

now, spices have continued to exist in its dynamic, both in terms of utilisation, production, quality, as well as the ebb and flow of export figures. Spices are currently still on demand, processed and consumed by people in various circles. Spices are not drugs, but rather a trigger to increase the immune system. According to herbal practitioners, there are several types of spices that are believed to be used as traditional ingredients to trigger the immune system. One example is ginger. People use this spice plant for various purposes, as a traditional medicinal ingredient, a beverage ingredient, and a cooking spice. This rhizome plant is known to have many benefits. Not surprisingly, ginger is mostly used by people as herbal medicine or traditional medicine. Masteria Yunovilsa, who heads the research group at Center for Drug Discovery and Development of the Indonesian Institute of Sciences (LIPI) Biotechnology Research Center, through his recent book on Covid-19, “Religious and Health Perspectives” (2020) argues that ginger – in this case, is red ginger – is an immunomodulator or an immune enhancer. On top of that, red ginger also has anti-inflammatory and antioxidant benefits. According to Yunovilsa, in general, the coronavirus causes inflammation symptoms in the lungs so that the anti-inflammatory effect can be relieved by consuming red ginger.

(above) Jamu sellers waiting for customers to arrive in the pandemic era. Wedang empon that has risen in popularity during this pandemic. (below) We can explore the benefits of other

spices can be used as a promising export

spices, such as turmeric and Javanese

commodity. The Indonesian Ministry of

ginger (temulawak). Each rhizome plant

Trade reported that the positive trend of

has its own advantages. Optimally

Indonesian spice exports to Taiwan in the

utilising spices as traditional herbal

last two years had increased rapidly.

medicine is the right choice to maintain

In fact, Indonesia is a major supplier

a healthy body; of course, it must be

of spices to Taiwan. Based on Taiwan

accompanied with the application of a

Customs data for January – March 2020,

healthy lifestyle.

Indonesia has exported spices amounting

This is not just a matter of pride

to USD 1.58 million, an increase of

in domestic products. It is a fact that

25.57 per cent over the same period

Indonesian spices have great benefits.

the previous year. This pandemic will

As additional information, the trade in

undoubtedly be a momentum to fix

Chinese herbal medicines has actually

several sectors for the smooth running

increased during this pandemic. If

of the upstream-downstream process

Indonesia has spices that have proven

of using spices. Thus, the image and

efficacy and can then be planted in your

Indonesia’s identity as a spice-producing

own yard, why not use them as part of a

country has also strengthened in the eyes

body supplement that can ward off the

of the world. (Taufiq Fadhilah, writing at

plague. In fact, more broadly, Indonesian

www.rubrikpena.com and online media)

2020, VOL. 9 INDONESIANA 39

SP ECI AL T O P I C

The Benefits of

Clovesand

Javanese Gingersince 1918

40 INDONESIANA VOL. 9, 2020

Photo: Directorate of Cultural Development and Utilization

Evidently, when the influenza pandemic hit the Dutch East Indies in 1918, spices emerged as alternative medicine. And it turned out that during the Covid-19 pandemic in 2020, spices, a local treasure from the Indonesian archipelago, appeared again as an alternative medicine to fight against the pandemic. Itâ&#x20AC;&#x2122;s true that history repeats itself. This pandemic began with a

at that time our country was still known

The clove flower buds are harvested at maturity before flowering. Then the clove buds are dried in the sun until they turn dark brown. Apart from its flower buds, other parts of the clove tree that have high selling value are clove stem oil, clove leaf oil and clove fruit which have many healing properties.

pneumonia outbreak in the city of

the Dutch East Indies, the number of

Wuhan, China, in December 2019. In a

victims reportedly reached 1.5 million.

short time, the virus spread to almost all

However, recent research by a professor

over the world. WHO, on March 11, 2020,

from Michigan State University states that

announced that the world is being hit

the number of victims on the islands of

by a pandemic and 188 countries have

Java and Madura alone was much more

been affected by this virus, one of them is

significant, reaching a staggering number

develop, and there was a vast knowledge

Indonesia.

between 4.26-4.37 million. Even so, itâ&#x20AC;&#x2122;s

gap between Asia and Europe.

Before we talk further about spices,

important to note that the exact number

The problem of the influenza pandemic

letâ&#x20AC;&#x2122;s have a look at the history of

of victims in the Dutch East Indies

in the Dutch East Indies at that time was

pandemics, which is by no means a new

cannot yet be known because no proper

also related to the poor relationship

occurrence. One pandemic that infected

population census was ever carried out.

between doctors, especially European

Indonesia (and the world as well) was

The total number of victims worldwide

doctors, and the native people. The

influenza or the Spanish flu. This global

was also debatable. Why? Because at

reluctance of these European doctors

epidemic broke out in 1918 and hit

that time, the First World War was raging

caused people to have to rethink if they

approximately three billion people in

in Europe, which resulted in efforts to

wanted to get themselves properly

the world at that time, either directly

manipulate the number of victims and

checked by a doctor. Even if they went to

(causing someone to become sick or even

even the existence of the pandemic itself.

see a doctor when they were sick, most

die) or indirectly (affected by social and

Because it was feared that the news

of the European doctors did not directly

economic impacts).

of the pandemic would undermine the

treat them.

According to several studies, the

morale of soldiers who were fighting at

The dire situation at the time can

worldwide death toll at that time was

the war. Not to mention that modern

be illustrated this way: when native

at least 100 million. In Indonesia alone,

medicine at that time was just starting to

Indonesians were sick, they came to a

2020, VOL. 9 INDONESIANA 41

The death rate of the population in Java and Madura due to the 1918 influenza pandemic, the darker the colour, the higher the number of casualties (Annual Report of The MBGD 1920 Appendix)

European doctor and waited outside

had malaria or a common fever. The

context of the 1918 influenza pandemic,

the doctor’s house, usually under a tree

drugs given were usually malaria drugs.

the high number of deaths was in part

in the doctor’s yard. The doctor then

This poor process of a patient’s

also caused by the high cost of medical

ordered his assistant to meet these

diagnosis and administering medicine

treatment and the misdiagnosis from

native patients. The assistant then asked

without meeting the patient face to face,

doctors. Moreover, native Indonesians,

about the condition of the sick, about the

of course, could result in a lot of wrong

especially in Java, also preferred to see

complaints they felt at that time. There

diagnoses. However, this was a common

their traditional healers to help with their

were usually complaints that included

thing. Moreover, the problem was

ailments.

fever, dizziness, the feeling of weakness,

compounded by the inability of native

shortness of breath and so on.

Indonesians to pay for the medicine

brought modern medicine into the Dutch

But what was the doctor busy doing

that could treat their illness. They simply

East Indies when the locals were still

when their assistants were handling the

couldn’t afford it because both the cost of

relying on traditional healers. Because

native Indonesian patients? The doctor

the examination and the medicine would

the shamans approached their patients’

would usually be serving European,

usually add up to their total income for

health problems (and death) from a

foreign Eastern or wealthy aristocratic

one whole month.

supernatural perspective, where these

patients who could afford the expensive

It’s undeniable that the Dutch doctors

This highly non-ideal condition, of

ailments were caused by black magic-

medical expenses. Then the assistant

course, created new problems for the

related acts such as teluh or santet

came to the doctor with a report. After

patients, regardless of the disease. In the

(magical curses involving supernatural

listening to the assistant’s report, the

beings). Of course, this type of diagnosis

doctor usually concluded that the patient

only worsened their patients’ condition and thus increased the spread of the Spanish flu disease. Photo: Fairuzaid99 https://www.shutterstock.com/g/fairuzaid

42 INDONESIANA VOL. 9, 2020

Thankfully, people’s ignorance of the disease they were suffering from eventually led them to a more positive alternative, namely jamu (herbal medicine). The inhabitants of the Dutch East Indies, especially the inhabitants of the island of Java, hoped that they could maintain their health and fitness level, and some even hoped to recover from the deadly flu, by consuming jamu.

One ingredient that was widely used by the community to concoct their jamu at that time was Javanese ginger (temulawak). This ginger-based herbal drink was expected to prevent the patient from getting cold and also be able to restore the patient’s physical freshness. Photo: Sriyana https://www.shutterstock.com/g/Sriyana

In addition, it was also to keep the healthy from getting infected with the Spanish flu disease. Burgerlijke Geneeskundigen Diesnt (BGD) or the Dutch East Indies Public Health Service issued a recommendation for the use of traditional medicines made by the bumiputra. The recommendation was written and published in the local newspaper, Bromartani on November 3, 1918 No. 7, which contained how to deal with some symptoms of influenza such as fever and cough. The article described how to treat symptoms of fever, which was through drinking pumpkin boiled water mixed also an instruction on how to treat a fever attack, which advised people with influenza to consume a concoction made of a mixture of lime, finely ground onion and vinegar. The third herbal concoction that was recommended was water boiled in clove extract, with a dose adjusted according to the patient’s age. BGD also encouraged patients with cough symptoms to consume a mixture of egg white and honey. In addition, it was advisable to consume a mixture of sweet soy sauce and lime juice. The last recommendation was to drink boiled tamarind water and rock sugar. All of which were believed to be able to cure the cough of the flu patient. If we pay attention, the various concoctions recommended above are still being consumed in Indonesian society now. It should be noted that medically, the virus that caused the Spanish flu was classified as type A H1N1. Recent research has shown that this virus is

currently happening. The World Health Organization (WHO) has named Covid-19 Severe Acute Respiratory Syndrome coronavirus 2 or SARS-CoV-2. Indeed, we still need to conduct further observation and research to find out whether the various ingredients mentioned above, which are all parts of Indonesia’s local herbal wonders, are suitable for consumption during the Covid-19 pandemic. Our society believes that these ingredients can increase the body’s immune system to help Covid-19 patients today. Hopefully! (Syefri Luwis)

On top of having chemical contents that can increase immunity, temulawak has other benefits for health too. Jamu temulawak is currently widely consumed by people during the pandemic.

Photo: Maharani afifah https://www.shutterstock.com/g/Maharani+afifah

with a little salt. Furthermore, there was

different from the Covid-19 that is

PE RFO RM I NG ART S

March 2, 2020, marked the beginning of a famine for the performing arts ecosystem in Indonesia. After President Joko Widodo announced the first Covid-19 case, the spread of the virus continued to increase. Large-scale Social Restrictions (PSBB) was implemented on March 31, 2020. One effect of

collaborating with private parties, and even facilitated by the state through the Ministry of Education and Culture. Not all choose to react, but quite a few choose to adapt.

this restriction policy is the cancellation and postponement of art events, all being put on hold indefinitely. The performing arts movement is paralysed, not just for a period of one or two days, but for months.

Adapting to A New Medium Since Covid-19 hit Indonesia until June this year, the migration of the arts community from physical encounters

The performing arts ecosystem is

to bring their crafts to the online medium

directly affected on all fronts, such

because they doubt it will have the same

as dance, music, theatre, including

impact as when their arts are shown

even puppet theatre. Not only artists,

and performed live in real life. Some

the event production line from event

believed that online performance would

organisers, stage lighting providers,

even erase the performative spirit of

to sound system providers were also

their shows. These artists then chose the

affected. Covid-19 is shaking the stability

pandemic period as a time of hibernation

of the welfare of artists and people

and reflection. But the problem is, what if

behind the scenes in a big way.

Covid-19 doesn’t end until the end of the

Even though the pandemic seemed timeless, in the sense that it wasn’t clear when it would be over, the creativity

year while they still have to keep making ends meet every day? Several artists across the arts fields

of our artists was unstoppable. One by

negotiated and began to consider

one, the artists began to consider online

various online platforms as a space for

forms as the most promising medium

the presentation of their work. Efforts

to continue to share their arts with

to stage online performances have

their audience and stay in existence.

also been proven to be quite diverse,

However, some artists are still reluctant

and some were initiated by artists,

44 INDONESIANA VOL. 9, 2020

to mediated encounters has increased. The exciting thing is that they use the online space not only for one function, but for several, namely as a speaking room, a solidarity room, and also as a performing stage. First, the talking room is usually used by artists to discuss various art themes to self-reflection on the pandemic, such as dance choreography masterclasses by Eko Supriyanto (choreographer) and “Creations in Times of Difficulty” by Ria Papermoon (puppet theatre artist), all were broadcasted on the YouTube account @budayasaya which belongs to the Directorate General of Culture. Second, space/medium for solidarity to mutually strengthen fellow artists and society. This is done by groups of artists, groups of teachers or art lecturers, or

Photo: @budayasaya

When Artists Adapt

the wider community. They make calls

But can all genres of music make it

Meanwhile, in theatre, some modern

for #dirumahaja in the form of collective

through online performances? What

theatre groups hold more discussions

singing, poetry, dance, and various

about dangdut music, which is intertwined

online than shows. It is the traditional

other forms. Some of them are dangdut

due to performativity and relies on

theatre that is more actively involved in

legends such as Rhoma Irama and

interaction with the live audience? In

online staging. Several groups involved

PAMMI (Association of Indonesian Malay

the first two months of the pandemic,

in @budayasaya included Wayang Orang

Music Artists) who made a video singing

dangdut musicians in Java chose to stop

Bharata and South Kalimantan traditional

together in March 2020. The impact of this

all their stage activities. But in May, one

theatre Japin Carita. Meanwhile, similar

solidarity movement shows that those

by one, the musicians started trying out

efforts were initiated by several groups,

who are affected are not like imagined

online shows â&#x20AC;&#x201D; either independently

such as the contemporary puppet

communities, but real communities and

or by invitation from sponsors. Starting

theatre performance Papermoon Puppet

must strengthen each other.

with the young dangdut singer Denny

Theater which was held independently.

Third, a performance room or

Caknan, who was involved in a show for

work presentation through online

the late Campursari artist, Didi Kempot

performances. The function of this

at the end of May and a young dangdut

virtual space is an interesting discussion

singer, Ndarboy Genk, who made an

accommodated on the YouTube channel

considering the tug-of-war regarding

independent online concert on June 22,

@budayasaya, there are already 420

online performances has not yet been

2020. In short, the dangdut music genre

shows that will continue to grow until the

agreed upon in the artistsâ&#x20AC;&#x2122; sphere.

also took into account the show online as

end of the year. Nearly half of the above

For the music field, the issue of online

their presentation space.

are performing arts shows, whether

performances is not too complicated,

Not only music, but dance also takes

From Citizens for Citizens If youâ&#x20AC;&#x2122;re curious about how culture is

in the forms of discussions or online

especially in some genres. Several music

online performances into account.

performances. Of course, it needs to

groups or musicians performing world

Apart from being filled with discussions

be realised that not all art forms can be

music have even performed online

from dance actors, several initiatives in

accommodated, such as performances or

performances at @budayasaya, including

the form of virtual performances were

discussions of experimental music, noise

a music group performing contemporary

also carried out, one of which was the

music, or dangdut, contemporary dance

Malay music, Riau Rhythm, which had an

Distance Parade, which featured 40

or modern and contemporary theatre

online concert on March 30, 2020, and a

selected contemporary dance works and

performances.

contemporary music group, Suarasama

staged on April 27 to May 1, 2020, at @

whose online concert was on April 20,

budayasaya. Not only contemporary,

still many untouched facets of Indonesia

2020.

several other types of dances were also

arts. In short, there are still some types

staged on @budayasaya, such as the folk

of arts and regions that are not yet

art of the Kethek Ogleng monkey dance

represented. Although this is not an easy

from Wonogiri, Central Java and the

task, through the Directorate General of

Bonet dance from East Nusa Tenggara. In

Culture, this can be realised immediately.

addition, several dance challenges were

Apart from that, these shows have not

also carried out, such as Rianto and the

only accommodated artists to work

Lengger Challenge. The exciting thing is

and channel their creativity but have

that online space has been used more by

also provided entertainment to the

traditional dance groups.

broader community. This was proven

Apart from the issue of type, there are

when their first broadcast during the pandemic started precisely a day before the establishment of the first PSBB in Indonesia, on March 31, 2020, and is still consistent to this day. Art and cultural shows can be used as entertainment viewing for residents during a pandemic. In this case, art has fulfilled one of its functions, namely not only to provide entertainment but also empowering the community. (Michael HB Raditya) Denny Caknan was involved on an online show. Distributing performance information via social media @budayasaya during the pandemic. 2020, VOL. 9 INDONESIANA 45

F I LM

for National Cinema and Film

Simulation of purchasing cinema tickets for the Minister of Tourism & Creative Economy and General Chairman of GPBSI Djonny Syafrudin during the pandemic. Indonesian cinemas would resume

in Jakarta, ordered all types of

Syafrudin looked happy when he

The face of GPBSI’s chairman Djonny

operations on July 29, 2020. Menparekraf

entertainment to be closed, including

participated in the simulation of the

Wishnutama in his statement,

cinemas, the life of cinemas and their

opening a cinema in a cinema in Jakarta.

Wednesday (26/8 / 2020), supported the

supporting activities were put to a

His breathing was regular, like an

plans of the COVID-19 Handling Task

complete stop. Since the cinema is a

asthmatic patient who had just sprayed

Force Team and the DKI Jakarta Provincial

downstream part of the film industry,

his mouth with respiratory medicine.

Government to reopen cinemas in the

the effect has also been strongly felt

DKI Jakarta area shortly.

upstream. Film productions everywhere

“Hopefully everything will run smoothly, and that the film industry will

Wishnutama said the reopening

have stopped, rental of shooting

start moving again. It’s still not like what it

of cinemas could revive the creative

equipment is not running, artists and film

was when we had normal conditions, but

economy sector, which had been

workers are unemployed.

that’s okay,” said the white-haired man,

slumped by the COVID-19 pandemic.

who is also a cinema entrepreneur, at the

“With cinemas back in operation, this will

the losses have been released, but

end of August 2020.

have a major impact on the development

because they still have to pay employees,

of the creative economy, particularly the

maintenance costs for equipment and

film sub-sector,” he said.

building cleaning, the number of losses

On July 7, 2020, the Association of Indonesian Cinema Managers (GPBSI) representing Cinema XXI, CGV Cinemas, Cinepolis, and others announced that

46 INDONESIANA VOL. 9, 2020

Pak Djonny should be happy. Since the regional government, especially

So far, no exact figures that calculate

is quite high. Outside the cinema, a producer who has been known to be

Photo: Herman Wijaya

productive in making films admitted

only accommodate 50 per cent of the

commercially appealing takes precedence

a loss of up to Rp 50 billion. It was not

audience of their existing capacity.

even though it was originally scheduled

specified what the exact causes of the

Concerning this rule, cinemas

to be played later. In that case, it will

loss were, but in general term, the causes

understand it and accept it. However,

cause dissatisfaction from film owners

include office operations that had to stay

according to film producer Firman

who have been told their films were

running, actors and crew contracts that

Bintang in a webinar held by the Ministry

going to be shown earlier. It is indeed not

had been paid even though not in full,

of Education and Culture, there must be a

an easy puzzle to solve.

and missing income from sponsors.

producer who would be willing to become

The film crew felt the most challenging

However, those aforementioned

a martyr. Firman meant, not all film lovers

subjects of debates seem to have to be

impact of the discontinuation of

would feel confident enough to go to the

put back in the drawer again for now. The

production—especially those who have

cinema at this early stage. Because of this,

Provincial Government (Pemprov) of DKI

been working in soap operas (sinetron).

the potential for films to reach audiences

Jakarta cancelled the permit for cinemas

Even under normal conditions, the crew

like in normal times would be very

to be able to operate during the PSBB

at the lower levels are the most poorly

difficult, in addition to the limited capacity

(Large-Scale Social Restrictions) transition

treated. The honorarium is miserly, and

due to following protocols.

period from August 14-27, 2020. The

the producer often delays the payment.

“Now, who wants to be a martyr now. A

provincial government had gone back

So, you can only imagine what they are

producer who pays a lot of money for his

on their previous stance in giving

feeling and going through throughout

film should think about it first especially

permissions for cinemas to reopen.

this dry season.

if the policy of capacity control at the

“Fortunately, there is social assistance

The revocation of the permit was

cinema doesn’t change. If the number

stated in the revised Office of the

from the government, so we can still eat.

of the audience isn’t enough, the film

Disparekraf Decree Number 2976 of

If not, we don’t know what our fate is,”

will immediately be taken down, and the

2020 concerning the Extension of the

said Anwar, a lighting assistant.

producer won’t think about it,” he said.

Transitional Period PSBB in Handling the

The sinetron industry, which is one

The second problem that is no

Prevention of Covid-19 Transmission in

of the main channels that employ the

less complicated in the operations of

the Tourism Business Sector. This is not

highest number of film workers, is also

reopening cinemas is regarding which

the first time the cinema business has

in a pinch. Many production plans have

films will be shown at the cinema first. In

been allowed to reopen and then told

been postponed or even cancelled

2020, of the 150 film titles produced, only

not to reopen. Previously, the plan to

because television stations have also

28 Indonesian films have been screened

open cinemas on July 29, 2020, was also

stopped purchasing cinema products to

in Indonesian cinemas so far. There are

cancelled, as were the plans made for the

get around cutting their own expenses.

still more than 120 film titles that are still

PSBB period July 31-August 13, 2020.

Especially in this era of social media,

in the queue.

their share of advertising income has

Are the incoming films still going to be

It is not certain when cinemas will open. The opening of cinemas and

decreased significantly because many

shown according to the schedule or will

entertainment venues, especially in

advertisers have fled to social media,

they be shown according to some sort of

Jakarta, is still awaiting the development

especially YouTube.

priority scale? Say, to lure movie audience

of the control of the spread of Covid-19.

to the cinema, it is impossible to screen a

It is uncertain how long the Corona

in a circular made on behalf of the

film considered mediocre in artistic and

pandemic will end. This dry season seems

chairman of GPBSI, Djonny Sjafruddin,

commercial appeal.

to be the “third small apocalypse” for the

The plan to reopen cinemas as stated

was warmly welcomed by producers,

It is feared that the films considered

national film industry. The first was the

crews, players, producers and even

as only “averagely appealing” will

deterioration of national cinema due to

happy cinema entrepreneurs. However,

become victims. Not only did the film not

the emergence of private television in

it stressed that cinema operations

attract the audience, but instead it was

the ’90s. The second was an economic

must follow health protocols. One of

counterproductive to attract the audience

recession as a result of the riots of SARA

the most influential is the rule of social

to the cinema. But suppose a movie

in several regions in Indonesia. (Herman

distancing, which means cinemas can

that is considered both artistically and

Wijaya, journalist and film observer)

2020, VOL. 9 INDONESIANA 47

MEDI UM EXC HANGE

The Sound of

m a a r D

and

Lit erature produced by film and theatre actor

at a press conference for the launch of

(Kemendikbud) through the Directorate

The Ministry of Education and Culture

Happy Salma and film producer Yulia

“Sandiwara Sastra” podcast in Jakarta,

General of Culture in collaboration with

Evina Bhara, “Sandiwara Sastra” is

Monday (06/07). Furthermore, the

Titimangsa Foundation and Kawan Kawan

equipped with music and sound systems

Minister of Education and Culture said,

Media launched the “Sandiwara Sastra”

that have been specifically designed and

“Sandiwara Sastra is not only a work of

podcast as an innovation and a part of the

produced to enable the smooth inter-

art and an innovation. More than that,

Learning from Home programme during

medium transition from the written

this is a way to raise literacy.”

the Covid-19 pandemic. Transferring

words of literary works onto an audio

The Director-General of Culture of

Indonesian literary works into the audio

medium. The list of voice actors also

the Ministry of Education and Culture,

medium is aimed at introducing and

consists of many well-known actors and

Hilmar Farid, explained the future

reviving Indonesian literary works. The

other celebrities including Najwa Shihab,

direction in literary development: “The

podcast, which started broadcasting

Nicholas Saputra, Lulu Tobing, Happy

Ministry of Education and Culture is

on July 8, 2020, at 17.00 WIB via audio

Salma, Chicco Jericho, Iqbaal Ramadhan,

making efforts to preserve literature

podcast @budayakita, has 30-minute

Chelsea Islan, Pevita Pearce, Aryo Bayu,

through ‘Sandiwara Sastra’. The more

episodes and was also broadcasted on

Jefri Nichols, Tara Basro, Rio Dewanto,

people read and listen to literary works,

Radio Republik Indonesia (RRI) to reach

Marsha Timothy, Vino G Bastioan, and

the more people will discover the values

a wider audience. The Sandiwara Sastra

many others.

of life and the influence of literature on

podcast was trending on several podcast platforms for some time. Directed by Gunawan Maryanto (theatre director and film actor) and

48 INDONESIANA VOL. 9, 2020

“Literature occupies an important

life. In addition, we’d also like to ignite

position in the promotion of culture and

interest in writing literature in order

the formation of national character,” said

to create new quality literary works,

the Minister of Education and Culture

especially among young people.”

Hilmar also conveyed the reason for the Ministry of Education and Culture to transfer literary works into audio and broadcast audio format. “‘Sandiwara

Photo: Directorate of Film, Music and New Media

Sastra’ is a step to bring our literary treasures closer to the public. In the past, radio plays were very popular. As audiovisual and social media emerged, radio plays began to wane in popularity. But lately there has been a revival of the audio media such as through podcasts,” he said. He hopes that “Sandiwara Sastra” can also add new exciting colours the new media space and also revive the triumph of Indonesian literature. Najwa Shihab, the voice actor in episode 6 of “News from Kebayoran” which is based on a short story by Pramoedya Ananta Toer, appreciates “Sandiwara Sastra” as an effort to increase the millennial generation’s interest in literary works. In line with Najwa, Iqbaal Ramadhan considers the “Sandiwara Sastra” programme to be accurately relevant to current conditions. “You can listen to them while doing other things, you don’t have to set a special time to enjoy it. The new audio form (podcast) can create new interest, new people being curious about Indonesian literature,” said the Perkutut actor in Putu Wijaya’s “Independence” episode. For the first season of the “Sandiwara Sastra” podcast series, 10 excellent Indonesian literary works have been adapted so that they all can be enjoyed by the public in its new glorious audio form. Among them are from Ahmad Tohari’s novel “Ronggeng Dukuh Paruk (Dancer from Dukuh Paruk)”; Pidi Baiq’s novel “Helen and Sukanta”; Putu Wijaya’s short story “Independence”; Dee Lestari’s short story “Menunggu Herman (Waiting for Herman)”; Pramoedya Ananta Toer’s short story “Berita from Kebayoran (News from Kebayoran)”; Ayu Utami’s novel “Lalita”; Umar Kayam’s short story “Thousand Fireflies in Manhattan”; Eka Kurniawan’s short story “Persekot”; Sutan Takdir Alisjahbana’s novel “With Sails Unfurled”; and Felix K Nesi’s novel “Orang-orang Oetimu (Oetimu People)”. (MY,

Voice actors for the “Sandiwara Sastra” podcast include Najwa Shihab, Nino Kayam, Adinia Wirasti, Ario Bayu, Arswendy Bening Swara, Asmara Abigail, Atiqah Hasiholan, Chelsea Islan, Chicco Jerikho, Christine Hakim, Eva Celia, Happy Salma, Nicholas Saputra, Iqbaal Ramadhan, Jefri Nichol, Kevin Ardilova, Lukman Sardi, Lulu Tobing, Marsha Timothy, Mathias Muchus, Maudy Koesnaedi, Oka Antara, Pevita Pearce, Reza Rahadian, Rio Dewanto, Tara Basro, Vino G Bastian, and Widi Mulia.

Directorate of Film, Music and New Media)

2020, VOL. 9 INDONESIANA 49

CUSTOMS

the

TUK SIKOPYAH Ritual

50 INDONESIANA VOL. 9, 2020

Photo: Sadariyah Ariningrum

The Tuk Sikopyah traditional ritual is

Photo: Sadariyah Ariningrum

Residents trace the path to Tuk Sikopyah. (clockwise) Residents who carry lodhong are queuing to pour Tuk Sikopyah water, Adat elders lead the prayer procession, Kirab residents who carry gunungan, Residents take Tuk Sikopyah water from its container.

The water taking procession began with

fish. After the lodhong was stored in the

a procession of taking water from the

the Dhandanggula Kumandang song. The

village hall to stay for two nights, the

Sikopyah tuk (spring) in Kaliurip Hamlet,

village elders led a group prayer in the

residents ate trigi rice together.

Serang Village, Karangreja District,

courtyard of the mosque. After that, the

Purbalingga Regency which is held for

residents walked towards the Sikopyah

the lodhong to the tourist Rest Area

three days and is attended by residents

spring, through the footpath barefoot.

of Serang Village, Karangreja District,

of Serang Village. The Tuk Sikopyah ritual

The women wore a kebaya and a hat,

Purbalingga Regency, along with a

is routinely carried out every year. Since

while the men wore black clothes with

mountainous range of agricultural

2015, this ritual has been carried out en

a headband and blangkon (traditional

products. When the group entered

masse, being part of the Mount Slamet

Javanese hat). In addition, several others

the area, the dalang (puppet master)

Festival.

were carrying offerings, brooms and jugs.

immediately played the puppets.

We closely followed this ritual last year

Two days later, the residents brought

Along the way, a tambourine wasp

Residents who carried the lodhong

before the Covid-19 pandemic took place.

could be heard. Access to the Sikopyah

poured Tuk Sikopyah water into a large

On the first day the ritual started, you

spring is a narrow path in the middle of a

container used as water storage. The

could see a group of people in Javanese

vegetable plantation. More than half the

village elder also led the prayer. After

traditional clothes carrying lodhong

way is uphill as Tuk Sikopyah is located

that, Purbalingga residents and tourists

(water containers made of bamboo).

on a hill.

alike scrambled to take Tuk Sikopyah

There were 777 of them. The number

Each ritual participant took water

water which is believed to be able to bring

777 has a special meaning in Javanese

from Tuk Sikopyah until the lodhong

blessings and health to those who drink it.

culture. In Javanese language, 777 is

(bamboo water carrier) was full. The

pitungatus pitungpuluh pitu,which shows

water collection procession took about

three largest springs on the eastern slope

a phonetic play on the Javanese word

two hours. After all the lodhongs were

of Mount Slamet. The other two are Guci

for help: pitulungan. Therefore, for the

filled with water, the group gradually

hot springs and Baturaden hot springs.

Javanese, 777 can also be considered

descended to the village hall, followed

The traditional Tuk Sikopyah ritual is also

a form of prayer for the help of God

by thousands of other residents who

carried out so that the people on the

Almighty so that the leaders and people

brought penggel rice â&#x20AC;&#x201C; corn rice or trigi rice

slopes of Mount Slamet will increasingly

of Purbalingga are given the strength to

with three types of side dishes, namely

realise the importance of water for life.

build Purbalingga.

sauteed papaya, fried tempeh, and salted

(Sadariyah Ariningrum, Directorate of KMA)

Sikopyah cold-water spring is one of the

2020, VOL. 9 INDONESIANA 51

T RADI TI ON A L F AR M I NG

Rice Mandate from

Sinar Resmi

Photo: Darus Hadi

Resmi, a kasepuhan (desat adat or cultural

signal strength here. That is when you

cold against the skin. A thin mist

village) that has been around since the

can enjoy the beauty and hospitality of

covers the turquoise mountains. The

16th century located in Mount Halimun

Kasepuhan Sinar Resmi. The remote

panoramic view of expansive rice

Salak National Park area, Cisolok District,

location of this village cultivates its

terraces is like a vitamin for the eyes.

Sukabumi Regency, West Java Province.

beauty as well as its rich traditions and

Not far from the rice fields, you can see

Kasepuhan Sinar Resmi is part of the

guards it against the outside influences

modest houses with walls made of wood

Banten Kidul Adat Community Union

of modernism. Most of the population

and woven bamboo and roofs made of

which inhabits the western tip of the

works as farmers in rice fields, while

palm fibre. As if welcoming the rising

island of Java from the centre to the

others work as flute craftsmen, sap

sun, the sound of the mortar being

south, which administratively lies on the

tappers, and carvers of bedogs (traditional

pounded begins to shout, accompanied

border of West Java and Banten Province.

machetes) or blacksmiths. Observing the

The morning breeze feels so fresh,

by a loud rooster crowing. It is a perfect morning symphony. On the slopes of Mount Halimun, far from urban noise, is Kasepuhan Sinar

Don’t complain if the roads are not as

remote location of Kasepuhan, which is

smooth and clear as the streets in the

far away from other villages, a question

city. Moreover, you’ll only get no more

arises: how do its residents meet their

than two bars worth of mobile phone

daily needs, especially food?

It turns out that Kasepuhan Sinar Photo: Darus Hadi

Resmi’s people have been implementing a heritage farming concept from their ancestors to meet their food needs. From generation to generation for hundreds of years, the people of Sinar Resmi have made agriculture a cultural axis. “As the descendants of Kasepuhan (traditional village), we together protect local wisdom, especially in the field of agriculture, in this case, our local rice seed which is a cultural heritage,” said Abah Asep Nugraha, the chief village elder Kasepuhan Sinar Resmi. In farming, residents never use chemical fertilizers or pesticides (pesticides). They use organic

Photo: Darus Hadi

materials produced from livestock manure as fertilizers. Likewise, the entire planting cycle (from ploughing, planting, maintenance to harvesting) is carried out with, solely, traditional tools. The consequence of this agricultural model is that the rice planting season can

From the agricultural process to the rice processing, everything is all done in the traditional way. The process of drying rice before storing it in Leuit.

only last for six months, which means the farmers can only have one harvest a

usually built under trees to protect their

level of coarseness, not too sticky and

year. However, by doing so, the rice will

contents from rainwater and placed close

not too dry.

last longer. The harvested rice is tied and

to other leuits.

dried in the sun, then put in a barn or

For the people of Kasepuhan Sinar

In addition to the knowledge of planting and cultivating rice, the

leuit, which can last a long time without

Resmi, rice is like humans, because rice

ancestors of the people of Sinar Resmi

rotting for up to 40 years.

is synonymous with the name Dewi Sri.

also inherited the science of astronomy,

The meaning of “Sri” here is “the same”,

which is called Pranata Mangsa. It is a

to individuals, families, or groups. The

therefore in Kasepuhan Sinar Resmi,

method for the residents to determine

building is square and on average taller

rice is not traded. Buying and selling

the best time to start planting and

than an adult person, the higher the

rice is considered similar to buying and

cultivating rice by referring to the

leuit wall, the wider it gets. This shape

selling our own lives. Rice production is

constellations. As a result, Kasepuhan

symbolises the prosperity of the leuit

entirely allocated to the food needs of

Sinar Resmi has received awards for food

owner’s family. This structure is built on

the villagers. Guests who visit are allowed

sovereignty and security in 2015 and

a stone foundation called an umpak that

to eat as much as they want to enjoy

2016. Local and international researchers

generally uses rocks or bricks. Apart from

the rice harvested by Sinar Resmi, but

have also enthusiastic about exploring

serving as a foundation, the umpak also

they are not allowed to take it outside of

the uniqueness of Kasepuhan Adat Sinar

functions to prevent groundwater from

Kasepuhan Sinar Resmi.

Resmi. What happens in Kasepuhan

Leuit is a place to store rice belonging

seeping directly into the wooden poles.

There are 68 superior varieties of

Sinar Resmi has proven that ancestral

The roof of the leuit is called “hateup”,

rice in Kasepuhan Sinar Resmi, which

heritage is still relevant today. Chemical

made from tile or tree fibre. To prevent

are unique. Among them is a purple

introduction to farming does not

rodents from entering, a leuit can be

rice variety which they call Pari Gadog

guarantee continually better results. The

fitted with round wooden planks (gelebek)

or Pari Gantang Hideung. This type of

soil in Sinar Resmi continues to give life

on top of the support posts so that the

rice has a herbal aroma similar to black

to those who care for it with love. (Darus

pests cannot climb the poles. Leuits are

cumin, vanilla, and pandan with the right

Hadi, Directorate of KMA)

2020, VOL. 9 INDONESIANA 53

54 INDONESIANA VOL. 9, 2020

Reading Cardinal Directions, Deciphering Signs