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extend access to Sojourn: Journal of Social Issues in Southeast Asia
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SOJOURN: Journal of Social Issues in Southeast Asia Vol. 21, No. 2 (2006), pp. 254-70 DOI: 10.1355/sj21-2f
2006 ISEAS ISSN 0217-9520 print / ISSN 1793-2858 electronic
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in 1998, the regions have had to think more for themselves and
find their own ways of dealing with local issues. Maintaining local
identity has become an important issue in the regions in the era of
decentralization in Indonesia.
The people of Kotagede today have inherited a rich religious and
cultural legacy, accepting both Islamic and Javanese traditions as part
of their identity. These traditions coexist and interact with each other,
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2004). Van Mook (1958), a Dutch scholar, studied political and social
life in Kotagede during the 1920s. He found that the coexistence of
Islamic and Javanese traditions were important in shaping the social,
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258
Priyambudi
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one in the 1955 general elections, slighdy above the PKI (with
approximately one third of the votes each) while the Indonesian
Nationalist Party ( Partai Nasional Indonesia , PNI) and other small
parties shared the remaining votes (Nakamura 1983: 105; Maulana
2001: 27). Surprisingly, the almost equal support for the PKI and
Masyumi in Kotagede at this time did not divide or polarize the local
people. Peace was maintained in Kotagede, which the local people
believe, was due to the commitment of its people to the spirit of
tolerance that is embodied in this town.
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that the PAN gained the largest percentage of the Kotagede vote in
1999 because the party was led Amien Rais, a former chairman of
Muhammadiyah. Some have suggested that PAN relied very much
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wrong. The wisdom holds for politics as well as for business: they
should never invest all resources in a single political party.
Local People and Local Identity
The coexistence of Islamic and Javanese traditions has been established
for centuries in Kotagede. Through religious and cultural activities such
people can meet and discuss the issues or problems faced by the
whole community.
The role of local actors in maintaining local identities in Kotagede
also deserves attention. It is important here to examine the life stories
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the batik painting area, and the leather craft area. Each area is to be
maintained with its own strong character and identity, and can be
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enjoyed by both locals and outsiders. The third step was to identify
and to interview the older people who lived in Kotagede in order
to preserve their knowledge about the town. Their knowledge and
insights are useful and needed for the preservation of local identity.
Amiruddin and Paiman have been actively involved in thinking and
preparing concepts and practical ideas to promote and maintain local
identity in Kotagede.
local painter. He was born, grew up, and still lives in Kotagede. He
owns a silver shop and three workshops where local silversmiths
produce fine silver items. He studied in Kotagede and Yogjakarta and
obtained a university degree from Gadjah Mada University. Early in
his life, Paiman was not interested in running a silver business. His
mother had once told him that being a businessperson was a tough
call suggesting he worked in the civil service instead. He took her
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advice and applied for such a job after he obtained his university
degree. However, he found himself unable to obtain a job either in
the government or in the military.9
Paiman thus decided to start a silver business at the end of the
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Kotagede. With his financial resources, Paiman is involved in supporting pengajian and other local cultural activities. Both Amiruddin and
Paiman believe that the Muhammadiyah spirit of "amar ma'aruf nahi
mungkar " has inspired them to engage in local activities in Kotagede.
Both of them also believe that, given the fact that Kotagede has long
and rich Islamic and Javanese traditions, it can draw upon a range
of cultural, social, education, and economic resources to bring about
significant improvements in the well-being of Kotagedeans.
Have things remained the same in Kotagede since 2005? I visited
Kotagede again in the middle of 2006 and witnessed the destruction
of this town by the earthquake that occurred on 27 May 2006. The
earthquake destroyed the market, many shops, and other businesses,
and also homes and religious buildings, leaving the local economy
struggling. Kotagede suffered like neighbouring districts, with
hundreds of people killed (KR, 28 May 2006). I talked to many
people about the impact of the earthquake in Kotagede, including to
Paiman. They told me that what is holding the local people together
is their religion and their spirit of gotong royong, meaning that the
Kotagedean community is using its own resources and helping each
other to rebuild their community.10 In a practical sense, neighbors
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Historic house in Kotagede, before the earthquake on 27 May 2006 (Photograph courtesy of
Priyambudi Sulistiyanto)
Concluding Remarks
for the local people. I have explained that Muhammadiyah has long
been an important organization in Kotagede. Through its influence,
Islam in Kotagede is a religion that has been blended and localized.
Islam lives alongside Javanese traditions that have many followers
in Kotagede. The coexistence of Islamic and Javanese traditions is
accepted by the Kotagedean community, as something that enriches
their lives in ways that they maintain and nurture for the benefit
of the whole community. At the local political level, I have argued
that local politics has diversified in Kotagede in the post-Soeharto
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City States organized by the Faculty of Arts and Social Sciences and the Asia
Research Institute, National University of Singapore, in Singapore, on 1-3
August 2005. I would like to thank to the Faculty of Arts and Social Sciences
for providing a research grant which enabled me to do fieldwork in Kotagede,
Central Java, Indonesia twice in June- July 2005 and in December 2005, and
to the Asia Research Institute for hosting me to revise this article. Special
thank you to Nyarwi who helped me to gather data in Kotagede. Thanks also
to Lyn and Rossi for commenting on this paper and to anonymous reviewers
for their critical comments. All shortcomings are mine.
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family. This group was known as the Kalang people. They grew very rich in
the 1920s and became the backbone of the local silver industry in Kotagede.
The large houses owned by the Kalang people are still around and can be
found scattered throughout Kotagede.
3. There were about 13,000 votes in the 1999 general elections (see Zaidan,
2003: 44-45).
4. The mayor of Yogjakarta city is an MP from PAN and he is from Kotagede.
5. Artsan is a monthly meeting to discuss local issues and to share information
about what is happening in Kotagede. Paguyuban is a recreational or social
organization set up by the local people. It is a Javanese tradition. Pengajian is
a Quranic recital forum, which takes place on a weekly basis. Selamatan is a
community forum that thanks its members for their involvement in different
References
Albiladiyah, S. Ilmi. Kotagede: Pesona dan Dinamika Sejarahnya. Yogyakarta: Lembaga
Studi Jawa, 1997.
Aspinall, Edward, and Greg realy, eds. Local Power and Politics in Indonesia. Singapore
and Canberra: Institute of Southeast Asian Studies and Research School of
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270
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Nakamura, Mitsuo. The Cresent Arises over the Banyan Tree. Yogyakarta: Gadjah
Mada University Press, 1983.
Menjemput Perubahan: Tafiir Baru Gerakan Sosial-Ekonom i -Po li tik, edited by
Mukhaer Pakkanna and Nur Achmad, pp. 215-29. Jakarta: Kompas Media
Nusantara, 2005.
Pemerintah Kota Yogyakarta. Data Potensi Wilayah Kecamatan Kotagede Tahun 2004.
Newspaper
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