derived from one language in Seram Island, Central Moluccas and became a symbol of Moluccan identity universally although not all Moluccas have any attachment to
the culture. Here it seen the exixtence of identity representation that represented by Seram culture, and without realized has cultural violence potential from an entity to
another entities, where there is dominant narrative of particular culture that became the ruler and oppress other cultures.
Therefore, this research aims to study the political issue of representation and symbolic violence behind the Seram narrative as Mother Island with
argumentative reason that Moluccan societies were not all from Seram Island, there is from Southeast Moluccas and others who do not have historical relationship,
genealogy, culture and traditions with the narrative. Base on the problems above, the research questions such as: 1 What does is caused production of discourses on Seram
as mother island, as well as marked the politics of representation and symbolic violence at the identity discourse level in Moluccas? 2 How does opinion of Non
Seram society to the discourse?
B. Method
To answer the research question and how to obtain data as well as how to analyze data, the research was conducted in to places that are Seran Island as the
place of that narrative of birth. The chosen of Seram buria Village as the research place is caused by Buria is a village in Seram Island and it closed the history with the
myth of Nunusaku, so, the researcher will get the information related to Seram as the Mother island.The second place will be the research place is Ambon city by the
reason is ambon as the capital of Maluku consit of many ethnics, tribes and easy for researcher to get information from the nonseramnes people molucan southeast
people to get the information about the genesis of them and also their opinion and respons to the narrative of Seram as the mother Island as representaing of Mollucas
generally. Data was collected by qualitative method by indeepth interview, by the snow ball thenique, observation and literature studies.
3
The interpretation process of data will use the ethnonarative approach to foreward the power relation between dominan and subdomian class as representing
anbalance and exploitation tendency in the narative.Using the approach is easy to get data related to the power exploited the subaltern class, include we can identifying the
position of the dominant class into production of the teks. Insetad, ethnonarative approach has functioned to investigate detail and critique to dominan class effort
maintain the power to dominate subalter class, and to analize the resistence of the subaltern class as subodinant by the negosiation and resistant for the structure.
C. 1. The Myths Influence at Production of Seram Discourse as Nusa Ina
Myth has important role in construction process of a society identity even discourses related to society identity. Therefore, discourse or Seram narrative as Nusa
Ina is also influenced by myths developed in Seram society. The term of Seram as Nusa Ina do not apart from influence of mythological concept of Seram society
believes that Seram island is the first island create. Related to Seram discourse as “Nusa Ina” there are various versions of Seram mythology associated with these
discourse exaltation that diverse in story but the same goal that claimed Seram as living center of Moluccas.
Based on the narrative of an informant with background as Seram descendants from Ririn village western Seram, says that:
Seram discourse as Nusa Ina is closely related to Nunusaku story which is a story about a world that is in Seram cosmology the western part of
its place located in sacred mountain viz.Nunusaku and identical to sacred tree. The early life in Nunusaku consists of two major tribes,
eventually scattered exploring follow the water flow that is Tala, Eti and Sapalewa.
3
Information related to the Nunusaku myth in connection with Seram discourse as Nusa Ina, also found based on the interviews with one informant from Kamal
village with initials R that says:
3
The result interview with informan initial E, the people from Ririn Village, who is accdemic staf on the Patimura Univeristy, 2, Agustus, 2014.
4
Seram discourse as nusa ina has closely relationship with the Nunusaku myth. Based on information found, there is exalting of the
world in view of the Seram cosmology against Nunusaku believed as Garden of Eden or center of life. There is even the growing story that
Noah ship aground in the area. According to him Seram is called as Nusa Ina because abundant with natural resources all at once as source
of life, especially in Moluccas. From the kind of mythology there is belief that all Moluccas come from Seram.
4
The statement of Nunusaku as the “Garden of Eden” is the informant belief that aware the identity as part of Seram society. Therefore the statement may represent the
growing discourse in Seram related to the society belief on the Seram privilege and Nunusaku that having sacred value equal to the garden of Eden. It is in Christian
tradition is a story in human creation that believes God created the first man and put him in the garden of Eden
Nusa Ina discourse related to the “Nunusaku” myth is also pointed out by informant with initials Y. as said that:
Nunusaku is the forerunner of people talking about “Nusa Ina”. There is oral tradition of the elders that actually ama father was extraterrestrial
who come and surround the Seram island and intrigued by woman as the only inhabitants of the island. The island is deserted islands. Because the
intention to know her, then the ama finally visiting the island and get acquainted with the woman. Because the ama fell in love with the woman
and finally decided to stay together.
5
Through narrative above, it apparent the existence of belief that inhabitants of Seram island in the beginning only a woman, who married by celestial beings which
through the meeting was the beginning of life. Ideology and indoctrination process in the Seram society context toward Seram
discourse as Nusa ina was conducted through verbal language. It seems clear the language used as production medium of Seram discourse as nusa ina from one
generation to another. Ideology and indoctrination processes associated with the
4
The result interview with Seramnes people from kamal Village initial R, 25 Agustus, 2014.
5
The result interview with Nort Seram people initial Y, who is the lecturer at The Christian protestan state Collegde, 2 October, 2014.
5
Seram discourse as nusa ina finally shows language as a power and oppression tool as shown from the informant statement as follows:
If we look at Seram island, it impressed like a hen that underneath there is small island like chicks and life of the hen. Seram is the big
island and from the island life begins and scattered eachwhere. Seram Island contains diverse source of life.
6
The statement above shows how the symbols used and explained through language to legitimize the Seram position as central of life for all other areas in
Moluccas. Here we see the language serve directly as means to differentiate social status or social distinction both semantic and pragmatic Myles, 2010: 9-
10. Therefore, the language becomes a power tools that unwittingly has potential to create oppression, so we can say the language as symbolic power and symbolic
violence cf. Harker 2009, Bourdieu 1995. The Nunusaku myth is a sign as well as the markers of Seram identity as
central of Moluccas life through language which the substance lies in the revealed story, and have function to tells the story in natural and ideological. Ideologization
process that influenced by Nunusaku mythology has positioned Seram as main source of Seram in Moluccas cosmology, eventually becoming a shared ideology for
Moluccas society as a whole. It finally reopened the representation discourse both from cultural and political, and language becomes the excellent tool in cultural
production.
C.2. Non Seram Society Habitus Against The Seram Discourse as Nusa Ina C.2.1. Nusa Ina in Encountering with Moluccas Plurality
The Seram narrative as Nusa Ina in the views of Moluccas society was most diverse. For Moluccas society coming from central Moluccas understand the
discourse as something important to the myth value attached to it. But for non Seram or Central Moluccas, understanding at the discourse as something foreign. It can be
seen from interview with one of Southeast society has initials T,
7
he said that:
6
The result interview with Nort Seram People initial Y, 2 October, 2014.
7
The result interview with, South east people initial T, 19 Agustus, 2014.
6
Kisar people have different traditions with those in Central Moluccas, even there is significant difference between nusa ina story with the
origin story in Kisar. It is also having influence in the language and culture as well as the use of different symbols between people in Kisar
and Seram. Central Moluccas people have traditional house called Baileo, similarly in Kisar there is traditional house called Romlapa.
Likewise Kisar people have kissing nose tradition called “nahwook” equal to Kupang. Kissing is sign of identity to Kisar people that does
not appear entirely in Seram. Therefore, for me the Seram discourse as nusa ina if connected with people in Kisar people is an exaggeration
matter.
For non Seram people as those from Kisar they claimed there is no connection culturally with Seram, so the Seram discourse as “nusa Ina” was no cultural and
genealogical connection with the Southeast people. Therefore, the Seram discourse as Nusa that appears in various forms both
symbolic and songs which the contents affirm that all people came from Seram is not relevant to the existing social and cultural realities. It can be understood through the
following statement:
Kisar people were not came from Seram, although no doubt that there is a kinship between the Southeast people with Seram particularly Geser, but
for the Kisar people they believe that their ancestors came from Luang.
8
The statement above confirmed that non Seram society specifically who dwells in Kisar have history and story of their origin that different from story in
Seram. Likewise, for Tepa people they do not recognize Seram as their origin that constructed through Nunusaku or Murkele myths. They also have their own myths
associated with the identity construction. This is recognized from narrative of an informant has initials J as follows:
When talking about identity and origin of the Southeast people, we also have mythical story of the sinking of the Vernusan island resulted
in the appears of Yamdena, Selaru and the spread taken place. The Southeast People has also its own myths related to formation of the
8
The result interview with people from Kisar Island, The Island located in the Mollucas Southwest, who is initial P, 20 Agustus, 2014.
7
Southeast islands. All the Southeast people had gathered on the Vernusan Island.
9
There are two things to note viz.1. the Southeast people have also the myths related to formation of the islands and the origins of society spread in the Southeast. 2 The
diversity in culture resulted in the variety of stories related to genealogy or origin proves that there is no dominant culture in the Moluccas culture.
Therefore, the Seram discourse as Nusa ina that affects all dimensions of Moluccas society life both socially, bureaucracy and politics are things that are
viewed as a mistake. This impacted in legalizing efforts of discourse about Seram more that dominant than other regions are forgotten. This is according to the initials
O informant called as the forgotten Island specifically for those regions in the Southeast. The term forgotten Island is due to the small island compared to the
Seram.
10
The Seram discourse as “Nusa ina” is viewed as mother of the whole life of society in Moluccas based on mythology guarded and believed the truth is a denial to
the Moluccas plurality fact. With the denial of facts, so it is in itself the intolerant practices taken place, misrecognition to the existence of other regions with their
discourse about origin and treatment that not similar to other societies outside. The absence of cultural recognition of others through the narrative was understood as the
lack of respect to identity of each individual, certain ethnic groups and any races on the awareness basis that each individual, group and even tribes in principle have
history and civilization associated with formation of their identity. Taylor 1994: 25 says that identity formed largely on the confessions, and if
no confessions it will appear the absence or misrecognition of other people, other groups. This Taylors view referred to discrimination practice of Negro ethnic that in
decades the white ethnicity has constructed themselves as classy and degrading their
9
The result interview Tepa people a Island located in Mollucan Southwest, who is initial, J, 19 September, 2014.
10
The result interview with Mollucan southeast people from Tepa Village, who is initial O, Agustus, 2014.
8
image. In this context, misrecognition not only showed the lack of respect, but it poses a profound trauma, as well as a sense of self-hate and disablement to social
status. The Nunusaku myth also raises the Seram cultural hegemony to non Seram
culture that is visible through the use of names and symbols in Seram language as the culture representation of Moluccas. The culture of central Moluccas gets dominant
place in the Moluccas context otherwise the other cultures only be complementary, so that reflected the cultural value of recognition is not cultural reality in context of
the multicultural Moluccas society. The cultural recognition is a value required to implement the multiculturalism
concept, in which individuals, groups are treated with respect and equal. Taylor 1994: 30 said the importance of social recognition culture due to the existing social
fact where our identity is negotiated through cultural contacts dialogue with other people. Therefore, cultural recognition is very important in order to reject the
deterioration of relationship between the existing culture, and provide space for each culture to show its existence and each culture still survive amidst the society or state
life. Thus any individual, group can apply its cultural identity and find values behind each respective cultures.
On the other hand the forgotten Island narrative is form of expression to the fact that non Seram culture like the Southeast was forgotten, set aside when talking
about Moluccas in universal context. Thus, through Vernusan discourse believed to be a creation myth of the islands and the life around Southeast Moluccas is an
attempt to counter meta narrative of Seram as Nusa Ina that has been a doxa in the construction efforts of origin and identity of the Moluccas people. The disclosure of
Vernusan myth in construction efforts of the Southeast Moluccas society identity is form of denial attitude to dominant narrative. It is for Spivak is called as “counter
knowledge and counter hegemony” Spivak, 1988.
C.2.2. The Seram Discourse as Nusa Ina and Discrimination Form of Identity
9
The Seram discourse as Nusa ina if reviewed from identity aspects, so it apparent the existence of identity dominance-hegemony of Seram to other identities
that affected the occurrence discrimination against other identities. This is explained by the initials O informant as follows:
The Seram discourse as Nusa ina honestly for me as part of non Seram society, it is a domination form Seram culture to non Seram culture
specifically the southeast culture. We as Southeast people do not recognize the discourse, and do not feel ourselves as part of Seram
society both historical and cultural. This is because from the cultural side it turn out that Southeast Moluccas dance is different with Seram
dance even on the Southeast dance like to Papua and East Nusa Tenggara dance. Likewise, in terms of Kapata: the Central Moluccas
dominance was so strong that for me it is the influence from the Seram ideology about Seram as Nusa Ina. For example, Masariku,
Masohi, Siwalima, Kabaresi, Salawaku and others, for the Southeast people, culturally we have no relationship even did not know about
them. But forced to be a shared ideology.
11
From the statement above, it is clear how the representation politics taken place through the Seram discourse as nusa ina Seram which also accompanied by the
use of symbols, kapata, which all in the Seram atmosphere. This discourse is has powerful effect in the social system and civic society as well bureaucratic system in
Moluccas so the discourse finally accepted entirely by the Moluccas society. The Seram domination is seen from the discourse to other identity, so its if borrowing the
Fanon mind 2005, it read as a colonial symbolic. The Nusa ina discourse is seen as colonialism form because posited Seram as subject to region and other identity as
object of the Seram cultural dominance. The non Seram Society coming from Southeast was most understood that
reality. They realized that through the Seram narratives as Nusa ina means putting Seram as mother and other regioms as her derivatives.
12
Placing the Seram as central of the Moluccas society life will have impacted to the existence of power
11
.
The result interview with Mollucan southeast people from tepa Village, who is initial O, 14 Agustus, 2014.
12
The interview result with Mollucan Soth East people from Tepa Village, who is Initial J, 2 September, 2014.
10
centralization concentrated in certain regions and ethnic. This revealed from one of the initials O informants:
The influence of the Nusa Ina discourse also become a cornerstone of government bureaucracy system in Moluccas province so that the use
of Central Moluccas symbols and its Kapat-kapat becomes dominant. The central Moluccas Kapata-Kapata like pela-gandong, patasiwa-
Patalima, Masohi, Siwalima were forced to be accepted becomes share ideology although for Southeast people was more familiar with
Kinabela and Kalwedo in their civic social system. Another thing that more stands out in the use of central Moluccas symbols in government
bureaucracy through the Moluccas march song which the poetry nuanced of the central Moluccas Seram that referred as Siwalima,
Masohi. For me here is clearly visible the impact of Nusa ina discourse has impacted the power politics and it is that most
unfortunate. For the Southeast people the song is allowed but to be a shared ideology rather difficult.
13
From statements above it is clear how the non Seram society particularly from the Southeast aware of the representation political that has role to play simultaneously
with the power that prefer specific culture of society and exclusion other cultures. For Non Seram society even though they are not in line even did not accept the Seram
culture as their ideology, but they do not speak to reject it because they have not the power to do so.
Borowing Spivak argument, the phenomenon is mention as marginal or subaltern groups. They become object of the rulers and their identities constructed by
the interested regime which is producers and partisan of grand narrative that continuously pressing the small narratives until no voice. The interested ruling regime
uses the discourse that finally forced subaltern groups, so that the discourse is not only seen as part of representation politic but also gave birth to symbolic violence.
The Central Moluccas symbols through Kapata, Moluccas march, even relief into the symbol system and at once as the marker of Moluccas society universal and
legally accepted by the whole society. This is caused by the regime and powers that work forcely to make the discourse and symbol systems from specific culture into a
13
The interview result with Mollucan South East people From Saumlaki , who is initial M, 12 Agustus, 2014.
11
shared ideology Bourdieu in Jenkins, 1992: 66. The Seram discourse as Nusa Ina with the whole symbols system in it, although not approved by non Seram society
like from the Southeast, but consciously they also receive it as part of their identity. Their acceptance to the Seram culture as part of their identity is a choice
because they are under the shadow and reins of power those who want to legalize the Seram culture as a shared culture. It is apparent the representation politic through
uniformity efforts of Moluccas society identity through the use of Seram discourse as “Nusa Ina” with the whole of symbols system both in language or symbols used as a
form of identity expression. The Seram discourse as nusa ina eventually became symbol of symbolic
violence against other cultures that exist in Moluccas. This is a threat when talking about Moluccas in an integral unity both in terms of geographical and socio-political
system. For non Seram society specifically in the Southeast, the Seram discourse as Nusa Ina is the violence discourses that turn out and negate other identities, including
the Southeast identity. Speaking about the Moluccas identities had dominanted by the central Moluccas identity or Seram. The phenomenon it the same with Bourdieu
statement about ideology, in principle, serve the interests of particular group that aims to show it as common interest Bourdieu 1992: 167.
This means the Seram narrative as nusa ina can be seen as an attempt to uniform the identity by using the Seram symbols as signs and the markers Moluccas
identity. But unwittingly there is coercion to other identities, it seen also forcefulness of symbolism system through the use of office uniforms, naming the gyms, and other
facilities that impressed to marginalize other cultures and identities. Unwittingly through the Seram discourse as nusa ina from which the
representation politic occurred while talking symbol and Moluccas identity, it can also be read as form of symbolic violence. This is in line with the Bourdieu view who
said that language has potential to create colonialism Harker, 2009. Through language emerges clearly the symbolic power and symbolic violence games because
12
through language any differences can be united in uniformity in the real social domain.
Therefore, the Moluccan identity uniformity through a regional uniform, the symbols used as building names which derived from the Central Moluccas traditions
and Central Moluccas language on the basis that Seram is mother of Moluccas life is form of symbolic systems coercion that occured undeliberately but accepted as
legitimate things Bourdieu in Jenkins, 1992: 66. Through uniformity culture in symbols and discourse that rooted in the Seram tradition, although acts as form of
integration process of the Moluccas society in a union, but did not realize that it is false, and also the dissemination of false consciousness conducted by dominant
classes against other society. The impact the other society outside the Seram culture was forced to accept it because it have not authority to refuse, but if forced becomes
ideology it will be a problem. The society or people outside Seram are also has its own cultural roots that
related to tradition, language, even myths and legends associated with the establishment of origin, as well as their identity. However other discourses outside the
Seram discourse less a place even concern when it comes to speak the social integration in context of the Moluccas society. This is because the Seram discourse as
Nusa Ina has become shared discourse and ideology embedded for long time. This is used as reference in the social integration process of Moluccas. The reality above
mentioned by Bourdieou, the symbols have power in constructing reality and become goal or aspiration on creating share consensus in the intellectual diversity or
knowledge implemented based on authority in control of power Bourdieu 1992: 166 The reality above in the structure of power is something that is accepted by
society Non Seram, but because of the power structure that shackles them make the narrative still accepted as a shared political narrative. But not necessarily that such
narratives received recognition and a culturally and socially. The rejection of the discourse sinister as Nusa ina or central Moluccas people rejected culturally through
the emergence of myths and discourses Vernusan forgotten Island. Likewise repellent
13
against symbols of Central Moluccas, culturally and socially through terms that appear like Romplaa
14
as the name of the custom house, kissed the forehead as a symbol of identity.
These identities to be forgotten even reduced and melt into part of strong dominant culture with influence of the Central Moluccas culture. Seram with strong
Central Moluccas culture becomes an icon of Moluccas when talking about Moluccas integrally. The particular identity from each region or area becomes closed, otherwise
the strong Seram culture became exists on the surface as well as dominant discourse so that these identities became subaltern discourse or inferior group in the cultural
discourse. Antonio Gramsci used the term of Subaltern to show inferior group in society
that becomes subject of the ruling classes hegemonic. The farmers, workers and other groups that do not have access to power. He said that history of subaltern groups is no
less complex as the dominant history, but only the official history recognized cause the subaltern classes do not have adequate access to history against their own
representation, social institutions and cultural. Likewise, as Spivak 1988 describes the subaltern problems that displays male domination and then creates social,
economic, political inequality between elite and people. Likewise Guha the India historians of subaltern studies group adopt Gramscis
idea to push him rewriting the India history in topic On Some Aspects of the Historiography of Colonial India. He said the dominant history of Indian nationalism
does not include the subaltern groups and workers groups and middle layers in the cities, villages viz, the people. Starting from Gramsci and Guha idea as described
above, then the emerge of the Forgotten Island term can be regarded as term to express the existence of social classes of society as subaltern group that is the voices
of identity that is not only forgotten but colonized culturally for being forced to always subordinate to the dominant culture with its quo status.
14
Rumplaa is the name of Adat House in the Molucan southeast language.
14
The subaltern class are those non Seram socirty and non central Moluccas namely those who are in the Southeast and others in which the Moluccas narrative did
not include narratives of other cultures, people outside Seram and its surroundings to be constructed into the Moluccas narrative. The subaltern classes are those who on
the one hand stick to their culture narrative but at the same time be subject to the others narratives, and should recognize it as their narrative as well. This finally may
called as false consciousness, where for the non Seram society they were forced to confess all forms of culture offered based on the Seram culture as their culture, but
emotionally they feel alienated from the culture.
C.2.3. The Seram Discourse as Nusa Ina: Political Representation and Symbolic Violence
The Seram discourse as Nusa Ina if viewed from cosmology of the Seram people is a discourse developed verbally from generation to generation and became
an ideology for the Seram people themselves. Although in fact there are different myths appeared to legitimize the discourse. For Seram people the Seram discourse as
Nusa ina can be regarded as something definite and valid so that in whatever context it is still maintained and believed as true. However this is not necessarily valid for
Non Seram people. Non Seram society as well as Seram society they also have mythological stories
related to their creation and origin which different from Nunusaku stories. As we encountered in this research it turned out that Southeast society have their own story
of origin of life that different from Nunusaku or Murkele story that also gives legitimacy of Seram as Nusa ina. The Vernusang myth is one of myths appeared to
describe history of origin the formation of life in Southeast society. The Vernusang myth emerged as cosmology form that has significance for Southeast society as well
as Nunusaku or Murkele for Seram people or more precise the Seram. Similarly Seram became the source and origin of life in Moluccas, likewise the Vernusang
sinking is believed to be forerunner the lives in the Southeast. Therefore, there is
15
counter discourse and at the same time would like to emphasize that society in Southeast or the life in the part of Southeast is no relation to the Seram discourse as
Nusa Ina. The Seram discourse as Nusa Ina that has widely understood involves society
and non Seram region especially in Southeast, so it is a political form of representation. It is difficult to identify definitely who and when the discourse was
constructed even penetrated through any bureaucracy area. The Seram discourse as Nusa Ina is not just a discourse in the limits of Seram or suburb around, but it has
expanded and forced into mutual discourse, without considering that other areas also have another discourse of Seram as nusa ina. Here is the political representation
works that loaded with construction value by dominance power. Socio-cultural, political and even social reality representation itself is a reality constructed by a
dominating power that oppress other cultures. The Seram discourse as Nusa Ina or mother island who is seen as central of
lives for Moluccas people is not just discourse that reinforced in the myth either Nunusaku or Murkele, but the discourse haa role in shaping ideology in society
through the songs and various symbolic systems in the government bureaucracy. According to Frantz Fenon’s thought it could be read that the discourse
can be said as the form of symbolic colonialism, because there is dominant subject that always take in the name of the object. Here is no longer physically forced but
forced in subject’s mind to object and always represents generalizations the object’s thought Fanon 2005.
A symbolic colonialism indicated the occurrence of symbolic violence against the culture and sounds came from other cultures outside Seram. Other cultures and
sounds are not merely be understood as subaltern groups as stated by Spivak as marginalized group and never voiced. They locality remained sound and continued to
express their locality identity on the limits of their locality, but if they are in areas outside their locality and talking about their Moluccasan identity forced to be other
identity although it is foreign to them. So here is going a false consciousness that
16
there is some recognition and receptance to something else, being a part of their identity but not thought within themselves.
Cultural alienation is the reality happened behind the Seram discourse as nusa ina for the society outside Seram like in Southeast. As mentioned that for Kisar
people our traditional house called Romlapa, we do not know the term Masohi, Baileo, but when discussing our identity in the Moluccas context universally so the
terms appeared even become representation of Moluccan identity itself. Locality identities outside Seram merged in addressing Moluccas that has initials of Seram
with various identity symbols and by itself the locality identity were closed and silent. Arbitrary and hybridity phenomenon revealed the significance of life in difference
between dominance and subdominance in a political power region that still perpetuate the representation culture as symbolic violence.
Therefore, Gramsci’s Subaltern discourse which used also by Guha in view of life phenomenon in India is interesting to note where, through shift in discourse
related to Subaltern not only be seen as black-and-white dichotomy inside and outside, colonial-anti-colonial, worker-employer. Becomes Elite and subaltern in
Moluccas context is description in the Seram discourse as Nusa Ina, so it is necessary to pay attention to the “in actors” when discussing on the discrimination issue,
cultural hegemony. Since it does not permanently the culture outside Moluccas colonize Moluccas culture, but what happens is Moluccas culture helped colonize
other Moluccas cultures and colonial practice never ends, he will always appear in various forms and ways to keep retain the status quo.
In the Seram discourse context as Nusa Ina which is supported by Nunusaku and Murkele myths is representation of elite culture otherwise the Vernusang myth
can be described as subaltern groups and indeed did not sound. The Nunusaku and Murkele myths legitimizing the Seram discourse as Nusa Ina becomes a familiar
discourse and attached to the power elite. The power elite always use discourses that Serasm centrically for various purposes and never gives a room for the appearance of
another discourse or using other different discourse to talk Moluccas universally.
17
The subaltern classes are finally represents social groups and colonized culture that in fact they are a group that has social capital and cultural or economic similar
with group that relies behind the dominance discourse. However, as result of discourse production delays caused this subaltern groups are finally enter and accept
an already running dominant culture in a long time used as unifying culture of various identities in Moluccas. Therefore, the emergence of other narratives such as
Vernusang myths does not have the same resonance with Nunusaku, or Southeast natural resources can not be paired with the Seram wealth. Similarly, the
philosophical values of non Seram culture which containing ethical-moral force has not able to match moral ethical values of the Seram culture to discuss the Moluccas
integration. Eachthing is always rest on the power of Seram centrics The Seram discourse as Nusa Ina has formed Seram culture hegemonic
represented Central Moluccas over non Central Moluccas region. The society was carried in such atsmosphere not only in the range of bureaucracy, politicians but also
local artists themselves participated to discourse the Seram domination through the song lyrics. The beautiful of its notation and feels cooling its poem makes people feel
swept away and seduced by peacefulness inspiration behind the song, even the notation is borrowed and the poems is composed for the interests of certain political
parties because of the impression of peace and unity. But if eachone speaks honesty then a part of the song contains spirit of a certain cultural dominance and provide
reinforcement to the permanence of centrics Seram culture perpetuation in the Moluccas context, so here is the practice of new colonialism take place.
The Seram discourse as Nusa ina if associated with the Moluccas universally showed the presence of representation politic and symbolic violence against other
cultures existed in Moluccas as found in this research viz., the Vernusang myth. This myth can not compete with the Nunusaku or murkele myths that gives legitimation
against the Seram discourse as nusa ina. The influence of discourse causes all naming symbolically always use language and culture of Central Moluccas as representation
18
of Moluccas, so the symbolic violence take place in the form the hegemonic of other cultures due to the Seram cultural domination or Central Moluccas.
Moluccas is not limited to Seram as well as the culture in Moluccas are diverse in nature. Each culture develops in conjunction with the myth that gives also the
legitimacy to the culture. Therefore, Moluccas culture is heterogeneous culture either from language, traditions and customs that are not only diverse but different from one
another. Between Seram and Southeast for example are two most different cultures both in terms of language, tradition, culture and art that are difficult to be identified
that Seram as base or original source of other cultures, including the cultures of Southeast societie as appear in the Seram discourse as nusa ina.
This shows that culture is never single or even solid in nature but culture always melting, therefore positioned Seram as Nusa Ina in the Moluccas context
universally is necessary to be rethinking. This does not mean that Seram discourse as Nusa ina must be replaced with another counter-discourse, or deconstructed with
other discourse. The cultural paradigm of research does not intend to wipe out particular culture and replace with other cultures, but the cultural paradigm of
research tried to induce public awareness of cultural diversity that becomes a social fact of society. Given the diversity of identity the cultural paradigm of research seek
to promote that any kind of identity is never solid, he always melt so that there is no dominant culture in the society.
Vernusang myths in one hand shows a consciousness form of southeast society identity and on the other hand is appears their resistance to the Seram discourse as
nusa ina. This needs becomes our consideration to realize that talking about culture and moluccas culture is not limited to Seram and its time to rethink the existence of
each regions with the culture, customs and even myths of each regions as source of their origin. With the vernusang myth that became source of legend the origin of life
in the Southeast part of the Moluccas regions provides a common awareness of the existence of each regions without having dominated and hegemonic by any culture.
D. Conclusion
