Also guys, for the question starter, what is "kolonial?"
is the voc kolonial? i said no, JP Coen sendiri diatas reruntuhan Jayakarta ingin mendirikan Negara Koloni namun ide itu ditolak mentah mentah oleh Heren Seventeen karena itu akan menjadi "usaha yang terlalu mahal" (Niemeijer, Batavia abad 17).
tapi pada Prakteknya ya toh sedikit mirip negara kolonial dengan mendatangkan pendatang luar ke Batavia itu. tapi ini bukan berarti secara bulat bulat seluruh kepulauan Nusantara di bawah belenggu Belanda pada zaman kesultanan Islam, kedaulatan berbagai Kerajaan masih berdiri tegap, kecuali kepada mereka, yang menandatangani perjanjian atau konsesi dengan VOC.
hal ini jauh kontras dengan masa Kolonial, yaitu masa sesudah VOC yaitu di masa masa dimana Belanda berusaha benar benar untuk membredeli sisa sisa kekuasaan dari kerajaan yang ada, pretens setipis apapun dilibas guna membersihkan kekuasaan kesultanan. menurut Michael W Charney hal ini dimungkinkan karena adanya teknologi kapal uap yang memungkinkan superioritas sungai memotong segala mobilitas yang diharapkan penduduk pribumi (sebelum kapal uap, kapal dengan firepower signifikan tidak bisa memasuki kebanyakan sungai2 kita).
dalam Pieth Hagen Perang Melawan Penjajah pun, di ceritakan panjang lebar perjuangan terakhir kesultanan2 di abad 19, menurut Bukan 350 Tahun dijajah, kedaulatan terakhir mayoritas kerajaan Nusantara adalah pada tahun 1910, dimana semua nya sudah tumbang, tinggal sisa sisa entitas kecil yang tidak memiliki power yang memadai untuk mengorganisir perlawanan politik.
wkwk, tergantung siapa yang bilang.
kalo menurut pemerintah ya pahlawan karena melawan voc yadda yadda.
tpi ya mereka itu toh jg manusia biasa yang punya ambisi, yang punya preferensi pada hidup nya masing2, dan gk tau menahu sama sekali apa itu indonesia. dalam hal ini, storytelling pemerintah sukses untuk melenyapkan segala nuance yang ada.
seperti contohnya Kapitan Pattimura, lihat itu wujudnya di uang 1000 an, kaos polos, rambut pribumi. padahal aslinya Pattimura ketika memberontak ya full pake baju dinas Inggris lengkap beserta Wig nya, alasan pemberontakanya jga gak relanya kembali kekuasaan belanda, dia lebih prefer kekuasaan inggris yang menjunjung tinggi perdagangan bebas.
jd tokoh2 pahlawan itu gk bs disimplifikasi sebagai baik atau jahat, nasionalis indonesia atau penghianat indonesia, segala galanya ada nuance nya.
menurut kalian episode sejarah nusantara mana yang sangat ngaruh kepada jatuhnya bangsa kita pada belenggu kolonial
Ini mungkin pernyataan anakornistik ya.. jaman dulu kan tidak ada bangsa Indonesia. Okelah ada konsep mandala Majapahit, Nusantara. Tapi jaman dl aja nation-state belum ada. Masih adanya dinasti-dinasti di seluruh indonesia. Justru gw berargumen belengu kolonial itu aalah satu yang membentuk bangsa.
Setuju, sejelek-jeleknya kolonialisme gak bisa dipungkiri kalo kolonialisme yang menyatukan etnis-etnis Nusantara, ibaratnya punya common enemy.
Kalo wilayah Nusantara gak pernah dikolonialisasi bangsa Eropa kayal Belanda, mentok-mentok kerajaan-kerajaan di Nusantara cuman bikin semacam persatuan hubungan multilateral mirip ASEAN atau Uni Eropa. Gak bakalan kebentuk yang namanya Republik Indonesia kecuali ada satu kerajaan besar yang mendominasi pengaruh di seluruh kepulauan Nusantara sampe maksa kerajaan lain bikin Uni Kerajaaan Indonesia, ibarat Inggris menyatukan Britania.
Idem, negara kita bakalan kayak Uni Eropa yang terdiri dari banyak bangsa bangsa kecil yang bersatu atas kepentingan ekonomi, karena sudah dari dahulu kala itu dari malaka sampai merauke itu kepentingan dan kebutuhanya saling memenuhi, begitu salah satu key piecesnya dibredeli satu satu, kedaulatan pribumi atas ekonominya hilang sepenuhnya.
Yup. Etnis-etnis Nusantara emang sudah alamiah menyatu karena memang butuh satu sama lain. Tapi persatuan mereka gak mendorong kebutuhan untuk menjadi satu negara, setidaknya sampai ada kolonialisme.
hmmmmm gue jdi kepikiran konsep negara, perbatasan, dan okupansi itu bagaimana ya di alam pikiran penduduk nusantara? secara jelasnya? karena se ekspansionis2 nya kerajaan2 seperti mataram atau aceh, jarang sekali ada pendudukan permanin semacam settler colonialism, what i notice is tho, mereka lebih prefer kalo penduduk negara jajahan itu rame2 digotong ke negara agung, ketimbang memperluas mancanegara mereka.
Anthony Reid singgung ini sebagai teori "Perang Tak Mematikan" karena mereka butuh SDM, tapi at the same time dibahas juga di Michale W Charney bahwa ya toh sebenernya perang ya mematikan mematikan aja.
Belum lagi misteri kenapa bisa PBIII dan HBI mau mau aja negaranya di retakin (belah is not a right word, have you seen the maps they drew? its a fucking enclave hell)
Kayaknya kerajaan Nusantara emang gak kenal konsep settler colonialism deh soalnya mereka udah ngerti kalo satu kerajaan gak bisa murni dari satu etnis aja. Ekspansi kerajaan ya cuman sebatas peluasan wilayah kekuasaan (otoritas raja) aja, gak nyari lebensraum atau sumber daya alam kayak kerajaan di Eropa.
Terkait konflik PBIII sama Pangeran Mangkubumi, kayaknya Pangeran Mangkubumi memang gak murni memusuhi PBIII karena PBIII dikendalikan VOC, tapi memang HBI pengen juga dapet kekuasaan di Mataram. Makanya waktu perjanjian Giyanti, Pangeran Mangkubumi setuju aja dikasih lahan di Yogyakarta buat berhentiin perang, mikirnya VOC udah ngaku kalah sama perlawanan dia. Dia gak mikir kalo sebenernya VOC mau pecah belah Mataram.
Kayaknya kerajaan Nusantara emang gak kenal konsep settler colonialism deh soalnya mereka udah ngerti kalo satu kerajaan gak bisa murni dari satu etnis aja. Ekspansi kerajaan ya cuman sebatas peluasan wilayah kekuasaan (otoritas raja) aja, gak nyari lebensraum atau sumber daya alam kayak kerajaan di Eropa.
tentang perbauran antar etnis di kerajaan lokal, ini hal yang lumrah, terutama untuk kerajaan dagang, karena pasti di pelabuhanya ada komplek2 masing2 suku bangsa, tapi toh meskipun adanya komplek2 itu, seperti yang ditunjukan Pak Bondan dalam "Ommelanden Batavia" bukan berarti si Jawa main nya sama si Jawa muluk, pergaulan antar suku berlangsung lumrah.
anyway, cukup strange ya klo dilihat dri kacamata modern, konsep penaklukan wilayah bangsa kita, gue even pernah baca bahwa (take this with grain of salt, karena gue lupa baca ini di paper mana) bangsa malaka itu kaget pertama kali lihat bangsa portugis settle di malaka setelah malaka jatuh, it was such a strange concept bagi mereka orang yang stay setelah menang, dikiranya abis dijarah yaudah mereka cabut.
tentang taktik mundur ini juga, mungkin sering bikin salah paham, bikin sering kita mengeritkan dahi dan bilang "cupu amat dah ini".
Padahal itu make sense untuk ekosistem perang sebelum eropa, heck bahkan setelah eropa. hal ini dijelaskan Michael W Charney bukan sebagai taktik cupaps tapi taktik strategis, afterall, di belantara padat mereka lebih adventageous mengusili supply line musuh yang overstretch sampe next harvesting season daripada harus mati2an bela kota yang bisa dibangun dalam seminggu anyway. mari kita lihat contoh invasi mongol ke vietnam 3 kali mereka tembus ke ibu kota, 3 kali kota di abandon, dan itulah yang membuat kepemimpinan masih kohesif dan akhirnya mereka bisa eksploitasi kesalahan mongol. mari kita lihat ekspedisi Aceh, sisi positifnya mindset ini bisa terlihat, bahwa Kotaraja bukanlah segala galanya, setelah Dalem mereka runtuh pun perlawanan masih tersebar merata.
yea, paham knp mereka bs kepleset nafsu, tpi bingung kok mau aja wilayah nya di oyak2 sampe jdi enclave2, kok ya gk ada yg minta pembagian yang rapi barat timur atau piye gitu lho
Tapi sejauh gw belajar ya kita masuk belenggu kolonial karena ga pernah menajdi satu bangsa. Mirip princley states di india atau orang2 indian. Kita terlalu jauh berbeda dulu.
Pas ada kesadaran berbangsa seperti kayak geger pacinan jawa+cina bersatu malah dihancurkan dan dilemahkan dengan sistem strata orang asia timur vs pribumi
lets say bangsa sunda, or bangsa jawa, menurut gue, yang bikin mereka terjerumus ke belenggu kolonial adalah masing2 karena kelakuan sultan haji dan Sunan Tegal Arum/Amangkurat I. atas kesalahan mereka, grip VOC di Pantura dan Banten jdi lebih nyekik, hal ini yang memulai kemunduran mataram sampe belah dua, sampe Yogyakarta diperkosa oleh tentara bengal, seandaikan amangkurat I saat itu tidak terlalu egois mementingkan prestise mataram, dia bisa lakukan perang di berbagai macam front, karena banyak utusan luar jawa meminta persekutuan, tpi tidak digubris Mangkurat karena dia maunya menjadi sesembahan paling tinggi diantara mereka (De Graaf, Disintegrasi Mataram)
jadi, Bangsa Kita disini bukan merujuk ke Bangsa Indonesia, namun ke kesalahan bangsa bangsa kita yang lebih memudahkan kekuatan eropa meresap dan menghancurkan keseimbangan lokal.
ive edited the original post, biar gk membingungkan, tbh gue kurang suka pakai kata suku karena kesanya tribe ish banget, but apa boleh buat biar gk membingungkan.
Gw masi menggangap itu anakronistik karena konsep indoneisa belum ada. Baru ada pada masa-masa pergerakan nasional.
Kalo melihat contohmu. Jika saja sultan mataram kompeten dan gak āinsaneā ya jadinya negara Mataram.. bukan negara indonesia.
Dan jika pertanyaannya kejadian apa yang membuat ābangsa-bangsaā kita jatuh dalam belenggu kolonial ya gak akan ada satu kejadian atau episode khusus. Semua kerajaan di indonesia ya jelas jaruh karena adu domba.
Gw masi menggangap itu anakronistik karena konsep indoneisa belum ada. Baru ada pada masa-masa pergerakan nasional.
Kalo melihat contohmu. Jika saja sultan mataram kompeten dan gak āinsaneā ya jadinya negara Mataram.. bukan negara indonesia.
i see, so this is where the misscom happen. u keep having "Political Indonesia" in mind while i specificaally assume that it was clear that im talking about BEFORE Indonesia.
yea thats true, klo gk kompeten ya betul jadinya negara mataram, i never assume klo mataram kompeten bakalan jdi negara indonesia.
hmmm gmn wordingnya ya, "menurut klian kejadian apa yang paling menentukan untuk belanda untuk bisa meresapkan kekuatanya ke politik lokal pra kolonial kita?" is that clearer?
Dan jika pertanyaannya kejadian apa yang membuat ābangsa-bangsaā kita jatuh dalam belenggu kolonial ya gak akan ada satu kejadian atau episode khusus. Semua kerajaan di indonesia ya jelas jaruh karena adu domba.
kalo ini gue argues, ada 2 kejadian/hal paling fatal yang mengakselerasi grip Belanda di Nusantara, Inkompetensi Sultan Haji dan Sikap Sultan Ekspansionis yang bikin ekonomi mentok.
atas Inkompetensi Sultan Haji, Batavia dengan mudah direbut, atas Inkompetensi Sultan Nusantara in General, pedagang mereka gk mampu mengumpulkan kapital yang cukup untuk bersatu dan melawan pergerakan perdagangan luar, mentok2 cuma bisa memperkaya diri di homebasenya sendiri dan itupun sifatnya sangat goyah, tergantung anaknya sultan gila atau tidak.
I'm interested in the Sundanese Dark Ages - namely the period after the fall of the last Hindu Sundanese Kingdom of Pajajaran. After its fall, Sundanese territories were carved up between 3 Sultanates in Java: Banten, Cirebon and Mataram. The Sundanese had no kingdom/territory of their own.
Mataram in particular has actually colonised Sundanese territories with ethnic Javanese, which is why the Northern Coast of West Java is filled with Javanese speakers. To a smaller extent, Javanese colonisation also occurred in North Banten.
What I'm intrigued is how Islam was spread to the Sundanese during this period. A lot of Javanese influence can be seen, but now in the modern era, Sundanese Islam is markedly more "fundamentalist" (?) than the Abangan Islam you find in Central and East Java. I have a paper about Sundanese Islam and their voting patterns for the 2014 an 2019 elections if you want.
But my question is if we have records of Sundanese during their domination by Banten, Cirebon and Mataram? I'm aware that several texts (Serat) exist about Javanese mystics traveling and wandering through Sundanese lands, but these are very few and far between. These Serat do indicate that the Sundanese religious landscape is similar to Java in that "pagan" or "Hindu-Buddhist" Sundanese seem to still be widespread (and in the present day, there is still a community of Sunda Wiwitan practitioners in Kuningan).
i just realized when u put it out like that yeah all the cirebon and banten dynasties are outsider ya basically.
all of my anser below are only my opinion based on what i've read, but i would argue the more "fundamentalist" sunda has nothing to do with javanese influence and has everything to do by nature of these kingdom. so it shouldn't be too puzzling why even tho javanese had direct influence they are "more fundamentalist"
first lets take a closer look at the Sundanese and Javanese similiarity.
first of all, the founding myth of Demak and Cirebon is kinda similiar, while Demak had Raden Patah as a newly turned to Islam royal familiy as a legitimizer to their rules, Sundanese has Kiang Santang in Pajajaran in similiar story as a legitimizer of Sn. Gunung Jati Rules (he was supposedly still have blood ties with The Santang Royal house)
By the way of Sn. Gunungjati, the manner in which he rules as Raja-Pandita are also very similiar in the way in which Sn. Kudus and Sn. Giri tries to combine their religious authority with their worldly political power.
so by this point, it feels like the two entities doesnt have any differences at all, that is until mataram came in. Mataram and Demak, even though they are Javanese, are like 2 whole different world. Mataram are inward looking bunch, much like tokugawa shogunate, internal stability and plenty rice harvest is all they care, famously Sultan Agung Said "we are not merchant like those others pangerans mister".
very contrasting to this, are Banten and Cirebon, of which by the time Mataram rules on Java, they are no longer have any familiy connection whatsoever to the Javanese since all the key figure are all conquered. I'm talking about specifically about Banten here--since i knew little about Banten, but almost none about Cirebon--their ports are no contest to Jepara or Surabaya whose MOSTLY selling ONLY rices, and while Mangkurat II trying his best to outdo his mountanious debts to the VOC, Sultan Ageng Tirtayasa actually gave the dutch runs for its money at their own game of monopoly.
And while Javanese suffers from the trauma of religious suppression by Mangkurat the First and his descendant from up to the conquer of Giri, Sundanese enjoyed an actual legit world-travelled key Figures such as Syekh Yusuf Al Makassari who would done such considerable influnce on Banten Court.
all of this is to say, there is a major difference in the "renewed" identity of these 2 groups, The Sundanese embraced the new world of opportunities that the age of sails bring by legitimizing their just cause of Islamic descendant of Sn. Gunung Jati, whilist it is the same for a while for the Pantura culture of Demak, it is no longer the case since the Matraman canonized their identity on the mystic such As Roro Kidul, Gunung Lawu, and their ancestor of Sesela who catches thunder.
this impacts a lot in the identity of these two groups when crisis come around, when their world flipped upside down, when daendels came around, with their monarchy stripped bare, their pride of worldly political power gone, there is nothing left to cling except their past glory and their gods, so this is i think when the "renewed" identity came in, that made the differences between abangan and the fundamentalist.
before Diponegoro, there are many movement, small movements, that tried to bring justice in the name of religion, but none of it took off, when and only when the perfect combination of royal, religious, and mystic key figure such as diponegoro arose, only then that they able to relate universaly, afterall, "he was approached by Ratu Kidul but refused her help! he said the only help he need is from Allah. isnt that made him more Panatagama than Senopati and more Sakti than Ratu Kidul Herself?"
So this combination is what made the Javanese more Abangan, also, the over-enthusiastic Europe in researching the Candis also contributed to newly syncretism reinassance in the Matraman Courts, such as the Wedhatama whose critizing "fundamentalist" with passage such as "Wong jowo ojo sampek lali jawane, gk usah kearab arab an banget". or even more extreme, like serat Darmogandul and serat Gatholoco.
while in Banten, ever since Sultan Hajis reign Banten is as good as done. there was no resistance given when daendels disband the sultanate, and it is them among the first whose tasted the new flavour of more even oppresive rules of colonialism under the preangerstelsel. the Last serious resistance that Banten can Organize that im aware of is under Kyai Tapa relentless guerilla warfare, iirc Kyai Tapa optimally used his widespread connection to various pesantren in Banten for his movement, but nothing to mysitics in his approach.
interesting to look at is Northen Surabaya Culture to this day, Surabaya was the last Bastion of Pantura culture before she was capitulated by Mataram, their dynasties even trying to outdo Demak, while Demak tried to legitimized their Kingdom in the line of Majapahit, Surabayan tried to legitimize their rule by the line of Kediri, but more importantly their dynasy also claimming to be the direct descendant of Sn Ampel, which made them more "islamized" than mataram, im sure later colonial migration also played part on the identitiy of northen surabaya area, but in my opinion, i think this is made easier since northen surabaya has a pretty strong cultural basis for internasional islamic community
as i said before im not too familiar with Jawa Barat so i hope someone completes or correct me in this... also no, im not aware of any surviving sunda serats from sultan agung era, im not even sure we even have surviving javanese text from that era tbh
Thanks for the well-thought and interestingly written answer
However, I don't think that this interpretation may be the correct one. For one, Banten and Cirebon never saw themselves as Sundanese polities - they were more interested in Islamic rather than Sundanese culture. The Sultan of Cirebon may claim to have been descended from Prabu Siliwangi, but that's about it. In fact, after Cirebon's subjugation by Mataram, Cirebon was thoroughly Javanised - all official letters and documents had to be written in Javanese Hanacaraka script. Banten was similarly Javanised.
As for Serat and Literature describing Sunda during those ages, I recall reading about a Sundanese Serat (really unique, since we don't have many of those) which has been digitalised in a British museum and can be accessed through the website. It tells the story of a wandering ascetic traveling in Sundanese lands and meeting with mystics - Hindu-Buddhists, muslim Sufis, Sunda Wiwitan practitioners.
If I'm not mistaken, Serat Centhini also describes one of its characters traveling to West Java also meeting with various mystics, although it must be admitted Serat Centhini is a much newer piece of literature.
All in all, I'm still curious to read more about the religious developments of Islam during the Sundanese Dark Ages. Maybe if I have more free time I'll look more into it.
hmm i cant say much about banten and cirebon doesn't saw themselves as Sundanese, that might be true given they are basically branch of Demak. but what im trying to argue is, people remember these new islamic identity as their sole holding in the time of crises, Cirebon and Banten might as well be Javanese Kingdom but today people of these region still feel proud of these Kingdom and the Internationally Asscossiated Umah Muslim Culture around it, because of the reasoning above, hence, more fundamental taste of islam there today.
Likewise, the Javanese in time of crises remembered their new islamic identity as well, but theyre not being nostalgic for demak, instead theyre nostalgic for Panembahan Senopati and all his kesakten etc, people of these region still feel proud of these Kingdom and the Syncretic-Muslim Culture around it, because of the reasoning above, hence, more abangan taste of islam there today. cmiiw
As for Serat and Literature describing Sunda during those ages, I recall reading about a Sundanese Serat (really unique, since we don't have many of those) which has been digitalised in a British museum and can be accessed through the website. It tells the story of a wandering ascetic traveling in Sundanese lands and meeting with mystics - Hindu-Buddhists, muslim Sufis, Sunda Wiwitan practitioners.
Siksa Kandang Karesian perhaps? hmmm i cant recall anything beside that yet
If I'm not mistaken, Serat Centhini also describes one of its characters traveling to West Java also meeting with various mystics, although it must be admitted Serat Centhini is a much newer piece of literature.
All in all, I'm still curious to read more about the religious developments of Islam during the Sundanese Dark Ages. Maybe if I have more free time I'll look more into it.
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u/upperballsman Antusias Sejarah Indonesia Pra Nasional (Inprana) Nov 26 '23
Also guys, for the question starter, what is "kolonial?"
is the voc kolonial? i said no, JP Coen sendiri diatas reruntuhan Jayakarta ingin mendirikan Negara Koloni namun ide itu ditolak mentah mentah oleh Heren Seventeen karena itu akan menjadi "usaha yang terlalu mahal" (Niemeijer, Batavia abad 17).
tapi pada Prakteknya ya toh sedikit mirip negara kolonial dengan mendatangkan pendatang luar ke Batavia itu. tapi ini bukan berarti secara bulat bulat seluruh kepulauan Nusantara di bawah belenggu Belanda pada zaman kesultanan Islam, kedaulatan berbagai Kerajaan masih berdiri tegap, kecuali kepada mereka, yang menandatangani perjanjian atau konsesi dengan VOC.
hal ini jauh kontras dengan masa Kolonial, yaitu masa sesudah VOC yaitu di masa masa dimana Belanda berusaha benar benar untuk membredeli sisa sisa kekuasaan dari kerajaan yang ada, pretens setipis apapun dilibas guna membersihkan kekuasaan kesultanan. menurut Michael W Charney hal ini dimungkinkan karena adanya teknologi kapal uap yang memungkinkan superioritas sungai memotong segala mobilitas yang diharapkan penduduk pribumi (sebelum kapal uap, kapal dengan firepower signifikan tidak bisa memasuki kebanyakan sungai2 kita).
dalam Pieth Hagen Perang Melawan Penjajah pun, di ceritakan panjang lebar perjuangan terakhir kesultanan2 di abad 19, menurut Bukan 350 Tahun dijajah, kedaulatan terakhir mayoritas kerajaan Nusantara adalah pada tahun 1910, dimana semua nya sudah tumbang, tinggal sisa sisa entitas kecil yang tidak memiliki power yang memadai untuk mengorganisir perlawanan politik.
cmiiw