M01283
Intercultural communication in the Samin Community Movement as the
oldest Movement in Southeast Asia ( The case on the construction of a
cement factory in Sukolilo, Pati, Central Java)
Rini Darmastuti
Satya Wacana Christian University, Salatiga
Rindarmas@yahoo.com
Dian Purworini
Muhammadiyah University of Surakarta
Dian.purworini@ums.ac.id
Abstract
Government's plan to set up a cement factory in collaboration with Semen Gresik in
Sukolilo Pati, Central Java, has failed. The business establishment of a cement plant by PT
Semen Gresik and Semen Indonesia have not been successful, because rejection is performed
by Samin community and communities in the area. Samin community movements that exist
in and around refuse Sukolilo Cement plant construction is an interesting phenomenon to be
observed. It is said interesting, because the movement which will be done by the communities
Samin has been done since tens of years ago that pioneered by their leader, which is known
by Samin Surosentiko.
Samin community‟s movement in view of King is regarded as a middle-class peasant
movement. King‟s argument is based on the characteristics of the passive movement Samin
community and rational. Anthropologists Amrih Widodo said, the Saminisme movement is a
social phenomenon that is the oldest in the Southeast Asia, which emerged as part of the
peasant movement, which is often referred to by historians as proto-nationalist movement.
Peaceful ways that has done by Samin Surosentiko when playing against this Dutch colonial
then used by the Samin community who are in Sukolilo at this time.
The way that is done by the community Samin when playing against dutch colonial as
well as at the time cement factory rejection at the present time, is a unique way. Peaceful
means that they took a strategy resistance that smooth but nothing to do. One way that is used
by Samin community in expressing Economics is to use a game language. There is a great
power through the language that they use.
Through in-depth interviews and direct observations with existing Samin community in
Sukolilo during January 2014 and in previous years, the authors obtain an overview of
intercultural communication Samin community.
Keyword : Intercultural Communication; Samin; Movement; Language; Southeast Asia
Introduction
Government's plan to set up a cement factory in collaboration with Semen Gresik in
Sukolilo Pati, Central Java, has failed. The community in Samin Sukolilo and community
(often called the sedulur Sikep) in the region of Sukolilo rejected that plan.
Public Resentment was started when in the middle of 2008, PT Semen Gresik planned
to expand it‟s infestations in Sukolilo, Pati. Public resentment from Samin community
towards the construction of cement factory comes from the environmental problems. The
land that would be made as cement factory is the area agriculture which is currently being
processed by the local community. There are some villages in Sukolilo which will be affected
directly due to the construction of cement factory. Those villages are Kedungmulyo,
Gadudero, Sukolilo, Baturejo, Sumbersoko and Tompe Gunung .
According to Ms. Gunarti, one of the Samin community leaders involved in the
resistance movement in Sukolilo cement plant, cement plant feared would ruin the
environment. In-depth interview with the author on January 14, 2014 in Sukolilo, Ms.
Gunarti said
“Kendeng Mountain has many springs. If the cement factory was established in
Sukolilo this, the fountain will definitely sucked up by the cement plant. Springs dry. If
the water source dries all, then that is to irrigate the rice fields brethren in this Sukolilo
use water from where?.”
Mount Kendeng that stretches from Blora, Pati, Grobogan and Kudus, Central Java,
has water resources and many have a very good land karst topography as material for making
cement. Metrotvnews.com on March 25, 2013 wrote that kendeng Mountain has a water
source and in the abdomen of this mountain has a stored dam. Water Resources and
reservoirs that are in the mountains Kendeng was able to provide water supplies for the
people and the farmers who are in the sub-district Sukolilo. Mount Karst Topography
Kendeng was able to domestic supplying water needs and farming in Sukolilo covering an
area of 15,873 hectares and in the Kayen sub-district is an agricultural land area of 9,063
hectares. In the Tambakromo sub-district and Kayen sub-district, there are 2,756 hectares of
Perhutani land that were currently managed by the group a Community Forest Village
(LMDH) and 5,512 people who hang their life in forest resource.
(http://www.metrotvnews.com/metronews/read/2013/03/25/3/141205/Suku-Samin-BertekadPelihara-Pegunungan-Kendeng-dengan-Kearifan-, was accessed in February, 16, 2014).
According to Gun Retno, one of the community leader in Sukolilo Samin " The mining
that is lasted to nowadays is also violated Government Regulation No. 26 of 2008 on Spatial
Planning (Spatial) which states that the National karsts areas included in the area of the
National
Protected
Area"
(http://www.metrotvnews.com/metronews/read/2013/03/25/3/141205/Suku-Samin-BertekadPelihara-Pegunungan-Kendeng-dengan-Kearifan-, was accessed in February, 16, 2014).
For the Samin community who live in Sukolilo, the construction of cement plants in the
mountains Kendeng not only damage the ecology (water, plants, animals and caves in the
mountains Kendeng) as well as their livelihood as farmers, but also destroy the culture and
history that they have. There are many symbols and cultural significance to the Samin
community who were discovered in the Kendeng mountains. This is not separated from the
life principle of Samin community who really appreciates nature and the environment.
Because of this view of life, the culture and history that they have, are not separated from the
environment and nature that surround them.
In the region of Kendeng Mountain, there is a Watu Payung as symbolization of Dewi
Kunti puppet history. Then there is a Watu Kembar, containing story of Hanuman is the top
of the mountain and playing up to star , then the gods angry and moved the mountain peaks
and then it falls turned into Watu Kembar. In addition there are sites that are related to
Angling Dharma and Gua Jolotundo who has a story associated with the story of the Laut
Selatan Jawa. In the mountains, there Kayen toward the tomb of Sheikh Tall is regarded as
one of the local leaders in local communities in the region mythology Pati .
http://wongalus.wordpress.com/2009/06/28/komunitas-samin-perintis-siasat-perlawanantanpa-kekerasan-orisinil-khas-indonesia/ accessed in March, 25, 2014).
The Movement which had done by the people who are in Sukolilo (which in
government views were led by Samin) to refuse the cement factory in the mountains Kendeng
continue to be done until now. This is due to the government's efforts took the industry to set
up a cement plant in the vicinity Sukolilo and does not stop at the failure of PT Semen
Gresik. The failure PT Semen Gresik was then followed up by PT Indosemen (SI) that in the
next year try to build cement factory in the area Sukolilo, Pati. The business establishment of
a cement plant by PT SI has not been successful, because rejection is performed by Samin
community and communities in the area.
Samin community movements that exist in and around refuse Sukolilo Cement plant
construction is an interesting phenomenon to be observed. It is said interesting, because the
movement which will be done by the communities Samin has been done since tens of years
ago that pioneered by their leader, which is known by Samin Surosentiko. What has been
done by Samin Surosentiko was served as a model for his followers. Therefore, to understand
their inter-cultural communication that they are doing becomes a very urgent to resolve the
conflict.
Therefore, through this paper the author wants to explain how intercultural
communication is performed by Samin community. Through in-depth interviews and direct
observations with existing Samin community in Sukolilo during January 2014 and in
previous years, the authors obtain an overview of intercultural communication Samin
community.
Samin Community Movement
The movement that had done by the Sukolilo community that in the government
pioneered by the Samin reinforcing evidence that farmers' movements in Indonesia do not
fully extinguished. There are others peasant movements performed by farmers in Indonesia,
whether individual, collective or rebellion (Muhammad Arief, Kompas, August 1, 2008).
However, the movement carried out by the Samin community in Sukolilo is different from
other peasant movements.
Samin community‟s movement in view of King is regarded as a middle-class peasant
movement. King‟s argument is based on the characteristics of the passive movement Samin
community and rational . Based on this argument, Saminisme assessed as middle class
peasant movement (King, 1973: 463 ) . This movement started since the Dutch colonial era.
This community is known as a latent peasant resistance movement (Hutomo , 1985: 3). The
movement which led by Samin Surosentiko began to grow in 1890 in two forest villages
Randublatung, Bojonegoro , East Java . This movement then quickly spread to other villages
from the north coast of Java to the surrounding forest in the mountains Kendeng Utara dan
Kendeng Selatan. In other words, this movement occurs around the border of Central Java
and East Java. As the movement grew large enough Saminisme as the struggle against
tyranny Dutch seized the lands and used for the expansion of teak forests (Intisari; 2001).
The occupied territories made them think realistically that against the Dutch will not be
easily because they did not have a strong force. Therefore, the only way that they can use is
the attitude and feigning madness. What had done by Samin community, merely to display
the attitude resistance to the Dutch people with a burden contributed to tax and land. People
feel depressed and being poor, helpless. They cannot afford to fend for themselves and their
families. Due to economic and political pressures made by the Dutch government, lead to
crime in the community, such as theft and looting villages. People in a state of uncertainty,
life shy and did not want to die (Ananta Teor, 2002).
Under the leadership of Samin Surosentiko, this community has insisted from the
beginning that it would not submit to any power or authority due to the negative impact on
farmers forest management policies issued by the Dutch colonial government. Samin
community‟s attitude was shown by their attitude to boycott Dutch colonial rule by refusing
to follow the compulsory program and pay taxes and other disobedience (Hutomo , 1985: 4).
Starting from that condition that finally emerges the Samin public attitudes that are tend
to obey rules. Flippant attitude, the silence and pretend to be insane that eventually became
Samin community life style. Sartono Kartodirdjo argues that:
Scientifically struggle of the people in the form of ' rebellion brandalan ' as a round of
the national history, although the activity was the foundation of patriotism, but rather
just a burst of ideals messianism, Ratu Adil against white power (Soerjanto
Sastroatmodjo 2003: 14 ).
Anthropologists Amrih Widodo said, the Saminisme movement
is a social
phenomenon that is the oldest in the Southeast Asia, which emerged as part of the peasant
movement , which is often referred to by historians as proto-nationalist movement. “This
movement is blossoming due to the increasing power of the colonial government pushed it
into the grip at the end of the 19th century, "said Amrih (Muhammad Arief , Kompas, August
1, 2008).
Peaceful ways that has done by Samin Surosentiko when playing against this Dutch
colonial then used by the Samin community who are in Sukolilo at this time. If in earlier
times Samin community movement was against the colonial Dutch, the current movement is
doing to fight to the post-colonial government that tried to impose their will in the Samin
community life. Coercion here is in the form of culture, identity, religion and other coercion
and oppression
Surosentiko Samin's teachings was later became the foundation for the Samin
community in Sukolilo when resistance to the construction of a cement plant. We can see this
peace when dozens of farmers from Kendeng Mountains travel to Komisi Pemberantasan
Korupsi (KPK). The arrival of the farmers in KPK was to report about the plan of cements
plantation owned by PT Sahabat Mulia Saki in the mountains of Kendeng Utara, Pati, and
Central Java. Dozens of farmers from the mountains Kendeng come to KPK with a custom
dressed all in black and wear “batik” while bringing a variety of crops such as rice, cassava,
jackfruit,
sweet
potatoes,
until
the
bananas.
(http://ns1.kompas.web.id/read/read/2013/11/25/339/902181/belasan-warga-samin-gotongpadi-singkong-ubi-ke-kpk, accessed March, 25, 2014.
The Power Behinds Language
The way that is done by the community Samin when playing against Dutch colonial as
well as at the time cement factory rejection at the present time, is a unique way. Peaceful
means that they took a strategy resistance that smooth but nothing to do. One way that is used
by Samin community in expressing Economics is to use a game language. There is a great
power through the language that they use.
Suripan Sadi Hutomo (1983), states that the language actually used by Samin
community in principle is not much different from the Javanese language in general. In his
article “Bahasa dan Sastra Lisan Orang Samin”, Suripan Sadi Hutomo explained that the
difference between the Java language and the language used by Samin community lies in the
use keratabasa . Besides the issue of the use of keratabahasa , differences in the Java
language and the language used by Samin community lies in the structure and level of
language. The language used by Samin community does not have the structure and levels as it
exists and is used in the Javanese language. While the Javanese language has a structure that
is very firm and has level of smoothness to show respect.
There are four levels in Javanese language. The first is polite manner, krama inggil.
Polite Krama Inggil is the language used by people in a position to the lower older and was
highly respected. As an example is the language used by the more young people to priyayi or
grandparents. The second level is Krama. Krama Language is language that is used by young
people to the aged. It is usually this language used by uncle and aunt to his father and mother.
The third Level is Krama-madya. Krama Madya is the language used by younger people to
the older brother or sister. The fourth is Ngoko levels. Ngoko is the language used by those
who have same age (other) or social status.
In Javanese language, level and the structure that is used between one people to another
person is different. Levels and structures used, is determined by with whom we spoke. Usage
levels and structures is a form of appreciation and respect for the person they are talking to.
Unlike the Javanese language, the language use by Samin community without any structure
and levels. To anyone and talk to anyone, be it with friends, relatives, parents and people who
have a position in community, Samin community using the Javanese language Ngoko.
According to Mbah sampir (in -depth interview with the author in January 8, 2005): Dulur
sikep yen ngomong karo dulur ngendi wae yo nganggone bahasa Jowo ngoko. Lha kabeh
dulur ki kan yo podho, dadi yo perlakuane kabeh yo kudu podo”. (For Samin community,
when talking to the brothers from anywhere using low Javanese language. This is due to that
all men are the same so it should be treated the same way).
This is enhanced with the recognition Hardjo Kardi, one of Samin old people, who said
that language is used in the community Samin - and in the past used also to those outside - is
the language ngoko, without going to use Krama Inggil. This is because public understanding
of Samin about togetherness that is teaching in Samin community. "Kabeh wong iku sedulur"
(all the people are brothers). This is because the brotherness concept then this openness and
tradition are savings to each other to one another. As a result, language that is used is
language that show togetherness (Zaim Uchrowi, 1987 ; 35).
One example of the use of the language used by Samin community can be seen from
the following conversation when the author visited the house Mbah Tarno, Samin community
elders in Hamlet Bombong, Baturejo Village, District Sukolilo, Pati in January 6, 2005.
When the author came to the house, the first time the meet is Icuk Bamban, the youngest
champion Tarno. With Bamban Icuk friendly welcome author and asked,
‟Tepangake, jeneng lanang pangaran Icuk Bamban. Paringi pengaran sedulur sopo,
sedulur saka ngendi?”
The statement above has a purpose, "Meet my name, men, as Icuk Bamban. Who's your
name, where you from? "For the Javanese, as this statement clearly feels strange to the ear.
Usually when people talk and asked about the name, then the question is the name (ID) of the
person, not men or women. But perception is different from the public perception Java
Samin. In view of the Samin community, mention only the name has two meanings, namely
men and women. The word name is used as a term to indicate gender. While the name is used
as an identity they perceive as pangaran.
In other words, the word used by Samin community for the name is 'pangaran'. As for
calling the child, they use the term 'derivative' and to call their families, they use the term
'rukunan'. When they meet new people first meet, they usually will greet him with the
greeting, "Nderek tepangake jeneng lanang, pangaran Gunarto turunan telu . Sak monten
ugi, pangaran sederek Sinten sampun rukunan, turunan pinten? " This statement means,
come introduce me, my name Gunarto with three children. So also with you, whom you
name, are married, how many children? In the Samin publics understanding, a man only has a
derivative and has no children. Women are the one who can carry children. This is based on
the logic of thinking that only moment who can give birth or have children. Men can not give
birth, but can only decrease (Darmastuti, 2013: 173-175).
Another uniqueness of Samin community when they communicate and use the
language can be seen from this example. Once, a father sent his son to keep going to field
rice. He said to her son, "Tunggui padimu." The child without many chat go directly to rice
and sit in cabin. He just let many sparrow birds invade malai rice. Seeing that condition, a
person who passed and and said "Why you let birds that eat your rice?”, without feeling
guilty, this son answered, "I was only asked to wait for rice, not to expel birds”. (Zaim
Uchrowi, 1987; 36). This funny stories just like this, which is often becoming the mock
within the community. This is because the meaning language that is shown from every
statement and the word used by the Samin community is different with the meaning that can
be understood by the general public. There is the meaning of the sample from every words
and sentences that they use. Because the unique language usage, many people have an
opinion that the Samin community are fool, plain and funny.
In fact, if we pay close attention much more, the language used by the Samin
community contains philosophy that is in. In every word that they use is implied meaning and
view their lives. At a newspaper, Suara Merdeka, it described one of the philosophical Samin
community that is strongly held was the opinion saying that all the people are brothers, and
that is important in life, “Sing penting ora srei, ora colong jumput” (Suara Merdeka, January
23, 2003). This view becomes the background of Samin, why they use the language and
interpret something different with the meaning that is used by other people.
At a glance, the use of language in the life of Samin impressed weird and 'nyleneh"
when compared with Javanese community in general. But actually, from each word and the
language used by the Samin there is a life. There is a logical thinking that is the purpose of
language that they use. Falsafat life and view their lives to the world, became the basis to
build logical thinking. As an example is in the use of the term age.
One example of the logical thinking of the meaning of this language can be seen when
the author meets and communicates with deceased champion Tarno, Samin community
elders. When the authors conducted in-depth interviews with Mbah Tarno on January 8, 2005
at home Mbah Tarno made of bamboo , the author asks the question Tarno age champion,
“Pinten yuswonipun mbah?” (How old are you?) “Yuswa kuwi apa coba?” (What is age?)
Mbah Tarno asked back. “Yuswa niku umur mbah. Pinten umure mbah Tarno?” (age is
number. How old are you Mbah Tarno?). “Umurki siji kanggo saklawas-lawase” (Age is
one forever). The meaning of the symbols of this language is strongly influenced by their
view of the age in life. Age is only one man forever (Darmastuti, 2013: 197).
The logic of thinking in the use of language is the one used by Samin community as a way to
fight the ' untruth ' in their view. This method is used in the Dutch colonial era and today. At
a glance how they use seem very strange, but in fact there is a broad power of any ordinary
use of language they use.
Mindfulness In Intercultural Communication of The Samin Community
Understanding Samin community, as well as the conflicts in Samin‟s lives, does not
only by understanding from the skin alone. To understand the Samin community movements
and the conflict between the government and Samin societies, we should start to understand
who they are. In addition, understanding their culture and intercultural communication that
occurs in their lives becomes a very important thing.
Intercultural communication will be effective if in intercultural communication occur
mindful situations. Mindful intercultural communication will occur if each party that is
involved in the communication can minimize culture misunderstandings by reducing negative
perceptions, behaviors ethnocentrism, prejudice and stereotypes. In addition, mindful
situation will be achieved when both parties can manage the anxiety and unpredictability
(Darmastuti, 2013: 114).
Buber (Turnomo 2005: 64 ) says that Mindful communication situation is more
emphasis on the relationships between individuals. Buber contrasts the two types of
relationships, ie I - It ( I - that ) and the I - Thou ( I - You). I - that is a type of approach to
treating others as objects used or manipulated object. In this approach, the behavior is often
covered with dishonesty. I – You, is an approach to respect others as subjects, that is, as
God's precious creation. This approach will treat others with empathy. Thus it required selfdisclosure (Self Disclosure). Cultural communication will not occur in the context of the
Mindful when each participant in the communication that puts the other participants as an
object or objects. Cultural communication will be mindful when treating others, using I-You.
We should use that mindful situation to understand who are Samin community and how
intercultural communication that occurs in people's lives Samin. The initial steps that we can
use to understand the Samin community is to understand the philosophy of life and their
chosen profession. Amrih Widodo said that the doctrine espoused by Sedulur Sikep define
their identity based on the mode of agricultural production. Consequently, everything related
to agriculture-soil, water, plants, fertilizers and other agricultural elements-not only
determine the socio-economic life of their bodies, but also became the spiritual and cultural
essence that defines their existence. We will be able to explore what this community and how
intercultural communication that occurs in the life of this unique community based on their
profession as a farmer.
Farming is the livelihood of the main Samin community. It is very significant to the
philosophy of their life as a very noble profession. As expressed by mbah Tarno, " Tetanen
wis dadi uripe sedulur sikep, dagang ora seneng. Dagang iku rak nindakno goroh. Piye ora
goroh lha wong kulakane sewu ngomong sewu rongatus. Ingsun ora gelem nindake goroh.
Yen tetanen sapa kang digorohi?" That farm has become an important source of livelihood
for you Sikep (it refers to Samin community). They do not like to trade, because trade was
regarded as an activity that is filled with lies. How can not lie when purchasing a thousand
then they said to one buyers that it thousand two hundred? Samin people do not want to lie
because they have principles. If farming, who will be lied to? (Darmastuti, 2013: 180-181).
Samin community life philosophy that upholds honesty greatly influences the choice of
profession of their lives For them, living honestly is a major requirement and should they
held and apply in their lives. The work they saw to keep it could maintain honesty is farming.
Work is avoided is to trade, because trade is regarded as a profession is loaded with lies and
deception. These two things are avoided by Samin. People taking profit in ways which are
not actually said the price according to Samin community is a dishonest act. Statement by
Mbah Tarno as already described above is a story that shows evidence of dishonesty. People
bought with a price and then sell at a price of one thousand one thousand five hundred, but
when people are willing to buy the bargain, the seller said that he bought at a price of one
thousand two hundred. Is not that a form of dishonesty and deception actions?
The view of Samin community towards their chosen profession is heavily influenced by
the philosophy of life which they hold. Samin community‟s view of life proved to be not
separated from the Javanese view of life. In Javanese culture, particularly the area known as
Nagaragung or subculture of the Palace culture, subculture is less likely to appreciate the
world of business or commerce. H. Karkono K Partokusumo illustrates that in the life of
Javanese trade or commercial business for profit it became the ancestor of abstinence,
especially among the priyayi (Sujamto 1991: 161). Another source states that the Java view
of demeaning the profession of this trade can be seen in the Wulangreh paper written by Sri
Paku Buwana IV. This written became the reference point for ethics in the life of Javanese
and strongly influenced in their chosen profession (Sujamto 1991: 158). From the above, the
task force selected profession by the Samin community in Sukolilo as a farmer clearly looks
much influenced by the philosophy of life of Javanese people who viewed the profession
trade as a profession.
In terms of wealth, the Samin community in Sukolilo is not including into lacked
communities . The land they use as rice paddy fields and lush land is planted to. As a result,
rice paddies and fields can give results that are quite satisfactory. From the abundant
agricultural output makes Samin community live in sufficiency. Most of their houses were
made of brick (wall), even only small number of wooded houses that are made of teak wood.
Therefore, if we see the movement undertaken by the Samin community in rejecting cement
plantation in the mountains Kendeng, actually the main problem is more than economic
issues. In the perspective of society's well-being, not simply Samin is calculated by how
much value the money earned, but independence strives as farmers. It means that factors of
production in favour of agriculture, such as water and land resources, should continue to be
kept (Muhamad Arief, compass 1 August 2008).
Samin people are upholding the principles of honesty and truth, so that both these
principles affect their behavior. They have a doctrine called Pandom Urip, and according to
Mas Gun says,
"Jaman mbiyen kula rak nggih sak dituturi kaliyan mbah-mbah niku. Sing intine apaapa kuwi sing dhi pentingke ya kelakuanne. Kanggo sedulur sikep iku ojo nganti srei, dengki,
dahwen, open, kemeren, pinesten, rio sapodo-podo, mbedak playu, kutil jumput, nemok wae
emoh "(A long time ago, my grandparents told me-essentially everything that's at stake is the
behavior. For the community of Samin, lest there is a smug attitude, envy, bickering, made
angry towards others, be jealous, play gambling and taking other people's stuff.
Samin people are ignorant and implement resettlement, according to them, assemble
and close to relatives is very fun. Based on interviews with species of Icuk, he argued, "
Kanggo apa lungga adoh-adoh, ana kene wae sawahe isih ombo kanggo digarap lan rejeki
isih akeh saka kene ". (Why we have to go far away if here we can benefits from our own
field and still be possible to get a windfall from the land) (Darmastuti, 2013: 183-184).
Understanding Clothing Symbol
Profession as a farmer who was chosen by Samin community, brings many impact and
provide many symbols in their lives. One of the symbols that are very clearly they explain is
in the use of clothes. Clothing used by Samin community are different compare to clothing
used by society in general. Samin community have characteristic with black clothes. For men,
clothing is worn black clothes with black pants long-to knee-deep. At the head, they wear
udeng (iket). As for women, they wear the kebaya and subordinates wear a black cloth jarik.
The clothes that they wear has meaning based on their chosen profession as well as the
ideology and philosophy of life which they believe. Like the author's understanding of the
author's get when conducting interviews in depth with mbak Gunarti and several other
community members in the Sukolilo on one afternoon, on January 8, 2005.
At the time the author was visiting in Sukolilo, at that time a number of members of the
community will go to their brethren that are outside of the city. At the time the author was
going at home, then come mbak Gunarti and Mas Gun Retno Wargono and wearing black
pants and a black dress that is knee-length fitted with udeng and iket on the head.
"Bapak karo mas Gun kuwi arep sowan ana panggonane „eyang‟ ana ngawi. Iki
lagi nunggu sedulur-sedulur sikep sing saka Nggaliran. Hen… yen arep nderek gek
ndang ganti”"( Mas Gun and his father will go to the Grandparents ' place ' in Ngawi.
Right now they are still waiting for the brothers and sisters from Nggaliran. Hen, if you
want to join then change your clothes fast ), then mbak Gunarti explain to the writer
while calling his son.
In a short time, Heni was ready wearing a black shirt and jarik as a dress. While
waiting for other family in the yard, I went over to Mbah Sampir and said, "Ya ngene ki
pakaianne sedulur Sikep" ( This is what the Sikep clothes ). “Mbah kenging menapa
sederek sikep niku klambine kok cemeng?” (What is the reason that the outfit is black-
black ?) . I asked to Mbah Sampir. “Ora ana alasane apa-apa, sedulur sikep kuwi ora
seneng pamer. Werna ireng kuwi rak ora nyolok lan nandakke ora pengin di unggulunggulke ora kaya werna abang, kuning apa putih. Yen wong wedok ngganggo jarik
kuwi amargo sedulur sikep pengin nguri-uri kabudayan Jawa. Lan wong lanang
ngganggo celana ireng sak dengkul kuwi amarga wong sikep kuwi panggautane tani.
Dadi ya bangga yen dari tani.” (There is no reason for anything, Sikep family is not
ostentatious. The black color is not flashy and shows that we do not want to get over
attention, such as red, yellow or white. If women wear cloths, it's because of they want
to preserve the Javanese culture while male wear black knee-length pants, to show that
the work of Sikep family is a farmer and people are proud of the work it) (Darmastuti,
2013: 176).
We can see in the photo below, the clothes worn by the people of Samin in formal
occasions
Source : Samin private document
Black-black outfits worn by Samin community reflect symbol humility. They assess the
striking color or white color as the color which is too understated. Humility is highly
influenced by their beliefs and philosophy of life as taught by Samin Surosentiko:
“Tumindakipun sageda anglenggahi keleresan tuwin mawi lalampah ingkang ajeng,
sampun ngantos miyar-miyur. Tekadipun sampun ngantos keguh dening godha
rencana, tuwin sageda anglampahi sabar lair batosipun, amati sajroning urip.
Tumindak ing kelairan sarwa kuwawi anyanggi sadaya lelampahan ingkang
dhumawahing sariranipun, sanadyan kataman sakit, ngrekaos pagesanganipun,
ketaman sok serik sarta pangawon-awon saking sanes, sadaya wau sampun ngantos
ngresula sarta amales piawon, nangging panggalihipun sageda lestari enget”.( All
actions taken and tried to do right, lest it turn. Make sure the willingness and don‟t get
swayed by temptation, try to wait as long as inner life was born. The real action is the
appearance of the heart, though being in pain or distress remain thankful) (Suripan Sadi
Hutomo 1996: 25).
The teachings of Samin Surosentiko became a cornerstone of the Samin community to
choose their clothing colors. In addition to the teachings of Samin Surosentiko, color
selection of clothes in Samin public life is also based on the Javanese culture that always sort
out colours in his life and has the meaning of the symbolism contained in it. Black color as
selected by the Samin community according to Javanese culture is a color that is used to
paint the face of the Knight, who symbolizes the nature of the people who advocate for the
truth (Budiono Herusatoto 1984: 95).
Black knee-length long pants that they use is a symbol that they are farmers who work
in the rice fields. Farmers in their view is a symbol of the profession that are very great and
glorious compared to other professions. Profession as a trader are regarded as the most
despised profession.
This is the view of the Javanese culture that sees the trader profession as a profession
that is contemptible. This teaching was written in Wulangreh letter, which one of its parts is
letter Wirangrong. In letterWirangrong the doctrine as follows:
Kaping sakawane ugi
Wong ati sudagar awon
Mapan suka sugih watekipun
Ing rina lan wengi
Mung bathine den etung
Akumuh lamun kalonga
Lesson in letter Wirangrong has the meaning of ' as the fourth disability, people who
has a trader negative soul, just want to get rich, day or night, it works only to calculate profit,
fear even for a little' (Sujanto 1992: 161).
Conclusion
The movement that is done by the Samin community, either done on Netherlands
colonial era and at the moment is a unique and exciting movement. A movement which is
done peacefully is finally turned out into a very big impact. A symbol of the culture and the
language they use into one tremendous power. Logical thinking becomes a power to make the
symbols and the language they use to be meaningful.
At this level, understanding the culture and intercultural communication is an important
way. Intercultural communication will be effective if it occur in a mindful intercultural
communication situation. Therefore, we need to think about how to build situations that is
mindful in communication. Not just in the context of intercultural communication in the
Samin community, but also with other communities.
References:
Arif, Ahmad dan Sri Hartati. Mereka yang tak mau tunduk. Kompas, 1 agustus 2008.
http://www.kompas.com/data//photo/2008/08/01/2922637p.jpg
Belasan
Warga
Samin
Gotong
Padi,
Singkong
&
Ubi
ke
KPK.
http://ns1.kompas.web.id/read/read/2013/11/25/339/902181/belasan-warga-samingotong-padi-singkong-ubi-ke-kpk, akses 25 Maret 2014.
Darmastuti, Rini. 2013. Mindfullness dalam Komunikasi Antar Budaya. Yogyakarta : Buku
Litera.
Hutomo, Suripan Sadi. 1985. Samin Surosentiko dan ajaran-ajarannya. Basis Februari 1985
Intisari on the Net, Juli 2001. Samin: Melawn Penjajah dengan Jawa Ngoko
Safuan,
Akhmad
Safuan.
http://www.metrotvnews.com/metronews/read/2013/03/25/3/141205/Suku-SaminBertekad-Pelihara-Pegunungan-Kendeng-dengan-Kearifan-, akses 16 Februari 2014
Sastroatmodjo, Soerjanto. 2003. Masyarakat Samin: Siapakah Mereka? Jogjakarta: Penerbit
Narasi
Simbar Wareh: Bergerak di Tengah Ancaman Pemiskinan. http://srinthil.org/76/simbarwareh-bergerak-di-tengah-ancaman-pemiskinan-2/ akses 16 Februari 2014
Sujamto. 2000. Reorientasi dan revitalisasi: pandangan hidup Jawa. Semarang: Dahara Prize.
Surat Kabar Suara Merdeka, 23 Januari 2003. Samin, Indonesia yang lain: “Sing penting ora
srei, ora colong jumput”
Victor T King. 1973. “Same observations on the Samin Movement of te North-Central Java”.
BKI, deel 129. 4e aflevering, „S-Gra-venhage : Matinus Nijhoff.
Widodo, Amrih. 2000. Untuk hidup tradisi harus mati. Basis, September-Oktober 2000.
http://wongalus.wordpress.com/2009/06/28/komunitas-samin-perintis-siasatperlawanan-tanpa-kekerasan-orisinil-khas-indonesia/ akses 25 Maret 2014).
Zaim Uchrowi dkk. 1987. Jalan Mulut Orang Samin. Tempo. 23 Mei, 35 – 52.
Curicullum Vitae
Rini Darmastuti is currently a staff in Public Relation program at Faculty of Technology and
Information, Satya Wacana Christian University, Salatiga. She finished her Master Degree at
UNS, Surakarta. Now, she is studing at Doktor degre in Padjajaran University. Her research
interest is in cultural communication and media study. She is also active in various Media
Literacy Program. She can be reached at Rindarmas@yahoo.com
Dian Pusporini is currently a staff in Communication Science program at Faculty of
Communication and Information, Muhammadiyah University of Surakarta, Surakarta. She
finished her Master Degree at UGM, Yogyakarta. Now, she is studing at Doktor degre in
Padjajaran University. Her research interest is in Organitation communication. She can be
reached at Dian.purworini@ums.ac.id
oldest Movement in Southeast Asia ( The case on the construction of a
cement factory in Sukolilo, Pati, Central Java)
Rini Darmastuti
Satya Wacana Christian University, Salatiga
Rindarmas@yahoo.com
Dian Purworini
Muhammadiyah University of Surakarta
Dian.purworini@ums.ac.id
Abstract
Government's plan to set up a cement factory in collaboration with Semen Gresik in
Sukolilo Pati, Central Java, has failed. The business establishment of a cement plant by PT
Semen Gresik and Semen Indonesia have not been successful, because rejection is performed
by Samin community and communities in the area. Samin community movements that exist
in and around refuse Sukolilo Cement plant construction is an interesting phenomenon to be
observed. It is said interesting, because the movement which will be done by the communities
Samin has been done since tens of years ago that pioneered by their leader, which is known
by Samin Surosentiko.
Samin community‟s movement in view of King is regarded as a middle-class peasant
movement. King‟s argument is based on the characteristics of the passive movement Samin
community and rational. Anthropologists Amrih Widodo said, the Saminisme movement is a
social phenomenon that is the oldest in the Southeast Asia, which emerged as part of the
peasant movement, which is often referred to by historians as proto-nationalist movement.
Peaceful ways that has done by Samin Surosentiko when playing against this Dutch colonial
then used by the Samin community who are in Sukolilo at this time.
The way that is done by the community Samin when playing against dutch colonial as
well as at the time cement factory rejection at the present time, is a unique way. Peaceful
means that they took a strategy resistance that smooth but nothing to do. One way that is used
by Samin community in expressing Economics is to use a game language. There is a great
power through the language that they use.
Through in-depth interviews and direct observations with existing Samin community in
Sukolilo during January 2014 and in previous years, the authors obtain an overview of
intercultural communication Samin community.
Keyword : Intercultural Communication; Samin; Movement; Language; Southeast Asia
Introduction
Government's plan to set up a cement factory in collaboration with Semen Gresik in
Sukolilo Pati, Central Java, has failed. The community in Samin Sukolilo and community
(often called the sedulur Sikep) in the region of Sukolilo rejected that plan.
Public Resentment was started when in the middle of 2008, PT Semen Gresik planned
to expand it‟s infestations in Sukolilo, Pati. Public resentment from Samin community
towards the construction of cement factory comes from the environmental problems. The
land that would be made as cement factory is the area agriculture which is currently being
processed by the local community. There are some villages in Sukolilo which will be affected
directly due to the construction of cement factory. Those villages are Kedungmulyo,
Gadudero, Sukolilo, Baturejo, Sumbersoko and Tompe Gunung .
According to Ms. Gunarti, one of the Samin community leaders involved in the
resistance movement in Sukolilo cement plant, cement plant feared would ruin the
environment. In-depth interview with the author on January 14, 2014 in Sukolilo, Ms.
Gunarti said
“Kendeng Mountain has many springs. If the cement factory was established in
Sukolilo this, the fountain will definitely sucked up by the cement plant. Springs dry. If
the water source dries all, then that is to irrigate the rice fields brethren in this Sukolilo
use water from where?.”
Mount Kendeng that stretches from Blora, Pati, Grobogan and Kudus, Central Java,
has water resources and many have a very good land karst topography as material for making
cement. Metrotvnews.com on March 25, 2013 wrote that kendeng Mountain has a water
source and in the abdomen of this mountain has a stored dam. Water Resources and
reservoirs that are in the mountains Kendeng was able to provide water supplies for the
people and the farmers who are in the sub-district Sukolilo. Mount Karst Topography
Kendeng was able to domestic supplying water needs and farming in Sukolilo covering an
area of 15,873 hectares and in the Kayen sub-district is an agricultural land area of 9,063
hectares. In the Tambakromo sub-district and Kayen sub-district, there are 2,756 hectares of
Perhutani land that were currently managed by the group a Community Forest Village
(LMDH) and 5,512 people who hang their life in forest resource.
(http://www.metrotvnews.com/metronews/read/2013/03/25/3/141205/Suku-Samin-BertekadPelihara-Pegunungan-Kendeng-dengan-Kearifan-, was accessed in February, 16, 2014).
According to Gun Retno, one of the community leader in Sukolilo Samin " The mining
that is lasted to nowadays is also violated Government Regulation No. 26 of 2008 on Spatial
Planning (Spatial) which states that the National karsts areas included in the area of the
National
Protected
Area"
(http://www.metrotvnews.com/metronews/read/2013/03/25/3/141205/Suku-Samin-BertekadPelihara-Pegunungan-Kendeng-dengan-Kearifan-, was accessed in February, 16, 2014).
For the Samin community who live in Sukolilo, the construction of cement plants in the
mountains Kendeng not only damage the ecology (water, plants, animals and caves in the
mountains Kendeng) as well as their livelihood as farmers, but also destroy the culture and
history that they have. There are many symbols and cultural significance to the Samin
community who were discovered in the Kendeng mountains. This is not separated from the
life principle of Samin community who really appreciates nature and the environment.
Because of this view of life, the culture and history that they have, are not separated from the
environment and nature that surround them.
In the region of Kendeng Mountain, there is a Watu Payung as symbolization of Dewi
Kunti puppet history. Then there is a Watu Kembar, containing story of Hanuman is the top
of the mountain and playing up to star , then the gods angry and moved the mountain peaks
and then it falls turned into Watu Kembar. In addition there are sites that are related to
Angling Dharma and Gua Jolotundo who has a story associated with the story of the Laut
Selatan Jawa. In the mountains, there Kayen toward the tomb of Sheikh Tall is regarded as
one of the local leaders in local communities in the region mythology Pati .
http://wongalus.wordpress.com/2009/06/28/komunitas-samin-perintis-siasat-perlawanantanpa-kekerasan-orisinil-khas-indonesia/ accessed in March, 25, 2014).
The Movement which had done by the people who are in Sukolilo (which in
government views were led by Samin) to refuse the cement factory in the mountains Kendeng
continue to be done until now. This is due to the government's efforts took the industry to set
up a cement plant in the vicinity Sukolilo and does not stop at the failure of PT Semen
Gresik. The failure PT Semen Gresik was then followed up by PT Indosemen (SI) that in the
next year try to build cement factory in the area Sukolilo, Pati. The business establishment of
a cement plant by PT SI has not been successful, because rejection is performed by Samin
community and communities in the area.
Samin community movements that exist in and around refuse Sukolilo Cement plant
construction is an interesting phenomenon to be observed. It is said interesting, because the
movement which will be done by the communities Samin has been done since tens of years
ago that pioneered by their leader, which is known by Samin Surosentiko. What has been
done by Samin Surosentiko was served as a model for his followers. Therefore, to understand
their inter-cultural communication that they are doing becomes a very urgent to resolve the
conflict.
Therefore, through this paper the author wants to explain how intercultural
communication is performed by Samin community. Through in-depth interviews and direct
observations with existing Samin community in Sukolilo during January 2014 and in
previous years, the authors obtain an overview of intercultural communication Samin
community.
Samin Community Movement
The movement that had done by the Sukolilo community that in the government
pioneered by the Samin reinforcing evidence that farmers' movements in Indonesia do not
fully extinguished. There are others peasant movements performed by farmers in Indonesia,
whether individual, collective or rebellion (Muhammad Arief, Kompas, August 1, 2008).
However, the movement carried out by the Samin community in Sukolilo is different from
other peasant movements.
Samin community‟s movement in view of King is regarded as a middle-class peasant
movement. King‟s argument is based on the characteristics of the passive movement Samin
community and rational . Based on this argument, Saminisme assessed as middle class
peasant movement (King, 1973: 463 ) . This movement started since the Dutch colonial era.
This community is known as a latent peasant resistance movement (Hutomo , 1985: 3). The
movement which led by Samin Surosentiko began to grow in 1890 in two forest villages
Randublatung, Bojonegoro , East Java . This movement then quickly spread to other villages
from the north coast of Java to the surrounding forest in the mountains Kendeng Utara dan
Kendeng Selatan. In other words, this movement occurs around the border of Central Java
and East Java. As the movement grew large enough Saminisme as the struggle against
tyranny Dutch seized the lands and used for the expansion of teak forests (Intisari; 2001).
The occupied territories made them think realistically that against the Dutch will not be
easily because they did not have a strong force. Therefore, the only way that they can use is
the attitude and feigning madness. What had done by Samin community, merely to display
the attitude resistance to the Dutch people with a burden contributed to tax and land. People
feel depressed and being poor, helpless. They cannot afford to fend for themselves and their
families. Due to economic and political pressures made by the Dutch government, lead to
crime in the community, such as theft and looting villages. People in a state of uncertainty,
life shy and did not want to die (Ananta Teor, 2002).
Under the leadership of Samin Surosentiko, this community has insisted from the
beginning that it would not submit to any power or authority due to the negative impact on
farmers forest management policies issued by the Dutch colonial government. Samin
community‟s attitude was shown by their attitude to boycott Dutch colonial rule by refusing
to follow the compulsory program and pay taxes and other disobedience (Hutomo , 1985: 4).
Starting from that condition that finally emerges the Samin public attitudes that are tend
to obey rules. Flippant attitude, the silence and pretend to be insane that eventually became
Samin community life style. Sartono Kartodirdjo argues that:
Scientifically struggle of the people in the form of ' rebellion brandalan ' as a round of
the national history, although the activity was the foundation of patriotism, but rather
just a burst of ideals messianism, Ratu Adil against white power (Soerjanto
Sastroatmodjo 2003: 14 ).
Anthropologists Amrih Widodo said, the Saminisme movement
is a social
phenomenon that is the oldest in the Southeast Asia, which emerged as part of the peasant
movement , which is often referred to by historians as proto-nationalist movement. “This
movement is blossoming due to the increasing power of the colonial government pushed it
into the grip at the end of the 19th century, "said Amrih (Muhammad Arief , Kompas, August
1, 2008).
Peaceful ways that has done by Samin Surosentiko when playing against this Dutch
colonial then used by the Samin community who are in Sukolilo at this time. If in earlier
times Samin community movement was against the colonial Dutch, the current movement is
doing to fight to the post-colonial government that tried to impose their will in the Samin
community life. Coercion here is in the form of culture, identity, religion and other coercion
and oppression
Surosentiko Samin's teachings was later became the foundation for the Samin
community in Sukolilo when resistance to the construction of a cement plant. We can see this
peace when dozens of farmers from Kendeng Mountains travel to Komisi Pemberantasan
Korupsi (KPK). The arrival of the farmers in KPK was to report about the plan of cements
plantation owned by PT Sahabat Mulia Saki in the mountains of Kendeng Utara, Pati, and
Central Java. Dozens of farmers from the mountains Kendeng come to KPK with a custom
dressed all in black and wear “batik” while bringing a variety of crops such as rice, cassava,
jackfruit,
sweet
potatoes,
until
the
bananas.
(http://ns1.kompas.web.id/read/read/2013/11/25/339/902181/belasan-warga-samin-gotongpadi-singkong-ubi-ke-kpk, accessed March, 25, 2014.
The Power Behinds Language
The way that is done by the community Samin when playing against Dutch colonial as
well as at the time cement factory rejection at the present time, is a unique way. Peaceful
means that they took a strategy resistance that smooth but nothing to do. One way that is used
by Samin community in expressing Economics is to use a game language. There is a great
power through the language that they use.
Suripan Sadi Hutomo (1983), states that the language actually used by Samin
community in principle is not much different from the Javanese language in general. In his
article “Bahasa dan Sastra Lisan Orang Samin”, Suripan Sadi Hutomo explained that the
difference between the Java language and the language used by Samin community lies in the
use keratabasa . Besides the issue of the use of keratabahasa , differences in the Java
language and the language used by Samin community lies in the structure and level of
language. The language used by Samin community does not have the structure and levels as it
exists and is used in the Javanese language. While the Javanese language has a structure that
is very firm and has level of smoothness to show respect.
There are four levels in Javanese language. The first is polite manner, krama inggil.
Polite Krama Inggil is the language used by people in a position to the lower older and was
highly respected. As an example is the language used by the more young people to priyayi or
grandparents. The second level is Krama. Krama Language is language that is used by young
people to the aged. It is usually this language used by uncle and aunt to his father and mother.
The third Level is Krama-madya. Krama Madya is the language used by younger people to
the older brother or sister. The fourth is Ngoko levels. Ngoko is the language used by those
who have same age (other) or social status.
In Javanese language, level and the structure that is used between one people to another
person is different. Levels and structures used, is determined by with whom we spoke. Usage
levels and structures is a form of appreciation and respect for the person they are talking to.
Unlike the Javanese language, the language use by Samin community without any structure
and levels. To anyone and talk to anyone, be it with friends, relatives, parents and people who
have a position in community, Samin community using the Javanese language Ngoko.
According to Mbah sampir (in -depth interview with the author in January 8, 2005): Dulur
sikep yen ngomong karo dulur ngendi wae yo nganggone bahasa Jowo ngoko. Lha kabeh
dulur ki kan yo podho, dadi yo perlakuane kabeh yo kudu podo”. (For Samin community,
when talking to the brothers from anywhere using low Javanese language. This is due to that
all men are the same so it should be treated the same way).
This is enhanced with the recognition Hardjo Kardi, one of Samin old people, who said
that language is used in the community Samin - and in the past used also to those outside - is
the language ngoko, without going to use Krama Inggil. This is because public understanding
of Samin about togetherness that is teaching in Samin community. "Kabeh wong iku sedulur"
(all the people are brothers). This is because the brotherness concept then this openness and
tradition are savings to each other to one another. As a result, language that is used is
language that show togetherness (Zaim Uchrowi, 1987 ; 35).
One example of the use of the language used by Samin community can be seen from
the following conversation when the author visited the house Mbah Tarno, Samin community
elders in Hamlet Bombong, Baturejo Village, District Sukolilo, Pati in January 6, 2005.
When the author came to the house, the first time the meet is Icuk Bamban, the youngest
champion Tarno. With Bamban Icuk friendly welcome author and asked,
‟Tepangake, jeneng lanang pangaran Icuk Bamban. Paringi pengaran sedulur sopo,
sedulur saka ngendi?”
The statement above has a purpose, "Meet my name, men, as Icuk Bamban. Who's your
name, where you from? "For the Javanese, as this statement clearly feels strange to the ear.
Usually when people talk and asked about the name, then the question is the name (ID) of the
person, not men or women. But perception is different from the public perception Java
Samin. In view of the Samin community, mention only the name has two meanings, namely
men and women. The word name is used as a term to indicate gender. While the name is used
as an identity they perceive as pangaran.
In other words, the word used by Samin community for the name is 'pangaran'. As for
calling the child, they use the term 'derivative' and to call their families, they use the term
'rukunan'. When they meet new people first meet, they usually will greet him with the
greeting, "Nderek tepangake jeneng lanang, pangaran Gunarto turunan telu . Sak monten
ugi, pangaran sederek Sinten sampun rukunan, turunan pinten? " This statement means,
come introduce me, my name Gunarto with three children. So also with you, whom you
name, are married, how many children? In the Samin publics understanding, a man only has a
derivative and has no children. Women are the one who can carry children. This is based on
the logic of thinking that only moment who can give birth or have children. Men can not give
birth, but can only decrease (Darmastuti, 2013: 173-175).
Another uniqueness of Samin community when they communicate and use the
language can be seen from this example. Once, a father sent his son to keep going to field
rice. He said to her son, "Tunggui padimu." The child without many chat go directly to rice
and sit in cabin. He just let many sparrow birds invade malai rice. Seeing that condition, a
person who passed and and said "Why you let birds that eat your rice?”, without feeling
guilty, this son answered, "I was only asked to wait for rice, not to expel birds”. (Zaim
Uchrowi, 1987; 36). This funny stories just like this, which is often becoming the mock
within the community. This is because the meaning language that is shown from every
statement and the word used by the Samin community is different with the meaning that can
be understood by the general public. There is the meaning of the sample from every words
and sentences that they use. Because the unique language usage, many people have an
opinion that the Samin community are fool, plain and funny.
In fact, if we pay close attention much more, the language used by the Samin
community contains philosophy that is in. In every word that they use is implied meaning and
view their lives. At a newspaper, Suara Merdeka, it described one of the philosophical Samin
community that is strongly held was the opinion saying that all the people are brothers, and
that is important in life, “Sing penting ora srei, ora colong jumput” (Suara Merdeka, January
23, 2003). This view becomes the background of Samin, why they use the language and
interpret something different with the meaning that is used by other people.
At a glance, the use of language in the life of Samin impressed weird and 'nyleneh"
when compared with Javanese community in general. But actually, from each word and the
language used by the Samin there is a life. There is a logical thinking that is the purpose of
language that they use. Falsafat life and view their lives to the world, became the basis to
build logical thinking. As an example is in the use of the term age.
One example of the logical thinking of the meaning of this language can be seen when
the author meets and communicates with deceased champion Tarno, Samin community
elders. When the authors conducted in-depth interviews with Mbah Tarno on January 8, 2005
at home Mbah Tarno made of bamboo , the author asks the question Tarno age champion,
“Pinten yuswonipun mbah?” (How old are you?) “Yuswa kuwi apa coba?” (What is age?)
Mbah Tarno asked back. “Yuswa niku umur mbah. Pinten umure mbah Tarno?” (age is
number. How old are you Mbah Tarno?). “Umurki siji kanggo saklawas-lawase” (Age is
one forever). The meaning of the symbols of this language is strongly influenced by their
view of the age in life. Age is only one man forever (Darmastuti, 2013: 197).
The logic of thinking in the use of language is the one used by Samin community as a way to
fight the ' untruth ' in their view. This method is used in the Dutch colonial era and today. At
a glance how they use seem very strange, but in fact there is a broad power of any ordinary
use of language they use.
Mindfulness In Intercultural Communication of The Samin Community
Understanding Samin community, as well as the conflicts in Samin‟s lives, does not
only by understanding from the skin alone. To understand the Samin community movements
and the conflict between the government and Samin societies, we should start to understand
who they are. In addition, understanding their culture and intercultural communication that
occurs in their lives becomes a very important thing.
Intercultural communication will be effective if in intercultural communication occur
mindful situations. Mindful intercultural communication will occur if each party that is
involved in the communication can minimize culture misunderstandings by reducing negative
perceptions, behaviors ethnocentrism, prejudice and stereotypes. In addition, mindful
situation will be achieved when both parties can manage the anxiety and unpredictability
(Darmastuti, 2013: 114).
Buber (Turnomo 2005: 64 ) says that Mindful communication situation is more
emphasis on the relationships between individuals. Buber contrasts the two types of
relationships, ie I - It ( I - that ) and the I - Thou ( I - You). I - that is a type of approach to
treating others as objects used or manipulated object. In this approach, the behavior is often
covered with dishonesty. I – You, is an approach to respect others as subjects, that is, as
God's precious creation. This approach will treat others with empathy. Thus it required selfdisclosure (Self Disclosure). Cultural communication will not occur in the context of the
Mindful when each participant in the communication that puts the other participants as an
object or objects. Cultural communication will be mindful when treating others, using I-You.
We should use that mindful situation to understand who are Samin community and how
intercultural communication that occurs in people's lives Samin. The initial steps that we can
use to understand the Samin community is to understand the philosophy of life and their
chosen profession. Amrih Widodo said that the doctrine espoused by Sedulur Sikep define
their identity based on the mode of agricultural production. Consequently, everything related
to agriculture-soil, water, plants, fertilizers and other agricultural elements-not only
determine the socio-economic life of their bodies, but also became the spiritual and cultural
essence that defines their existence. We will be able to explore what this community and how
intercultural communication that occurs in the life of this unique community based on their
profession as a farmer.
Farming is the livelihood of the main Samin community. It is very significant to the
philosophy of their life as a very noble profession. As expressed by mbah Tarno, " Tetanen
wis dadi uripe sedulur sikep, dagang ora seneng. Dagang iku rak nindakno goroh. Piye ora
goroh lha wong kulakane sewu ngomong sewu rongatus. Ingsun ora gelem nindake goroh.
Yen tetanen sapa kang digorohi?" That farm has become an important source of livelihood
for you Sikep (it refers to Samin community). They do not like to trade, because trade was
regarded as an activity that is filled with lies. How can not lie when purchasing a thousand
then they said to one buyers that it thousand two hundred? Samin people do not want to lie
because they have principles. If farming, who will be lied to? (Darmastuti, 2013: 180-181).
Samin community life philosophy that upholds honesty greatly influences the choice of
profession of their lives For them, living honestly is a major requirement and should they
held and apply in their lives. The work they saw to keep it could maintain honesty is farming.
Work is avoided is to trade, because trade is regarded as a profession is loaded with lies and
deception. These two things are avoided by Samin. People taking profit in ways which are
not actually said the price according to Samin community is a dishonest act. Statement by
Mbah Tarno as already described above is a story that shows evidence of dishonesty. People
bought with a price and then sell at a price of one thousand one thousand five hundred, but
when people are willing to buy the bargain, the seller said that he bought at a price of one
thousand two hundred. Is not that a form of dishonesty and deception actions?
The view of Samin community towards their chosen profession is heavily influenced by
the philosophy of life which they hold. Samin community‟s view of life proved to be not
separated from the Javanese view of life. In Javanese culture, particularly the area known as
Nagaragung or subculture of the Palace culture, subculture is less likely to appreciate the
world of business or commerce. H. Karkono K Partokusumo illustrates that in the life of
Javanese trade or commercial business for profit it became the ancestor of abstinence,
especially among the priyayi (Sujamto 1991: 161). Another source states that the Java view
of demeaning the profession of this trade can be seen in the Wulangreh paper written by Sri
Paku Buwana IV. This written became the reference point for ethics in the life of Javanese
and strongly influenced in their chosen profession (Sujamto 1991: 158). From the above, the
task force selected profession by the Samin community in Sukolilo as a farmer clearly looks
much influenced by the philosophy of life of Javanese people who viewed the profession
trade as a profession.
In terms of wealth, the Samin community in Sukolilo is not including into lacked
communities . The land they use as rice paddy fields and lush land is planted to. As a result,
rice paddies and fields can give results that are quite satisfactory. From the abundant
agricultural output makes Samin community live in sufficiency. Most of their houses were
made of brick (wall), even only small number of wooded houses that are made of teak wood.
Therefore, if we see the movement undertaken by the Samin community in rejecting cement
plantation in the mountains Kendeng, actually the main problem is more than economic
issues. In the perspective of society's well-being, not simply Samin is calculated by how
much value the money earned, but independence strives as farmers. It means that factors of
production in favour of agriculture, such as water and land resources, should continue to be
kept (Muhamad Arief, compass 1 August 2008).
Samin people are upholding the principles of honesty and truth, so that both these
principles affect their behavior. They have a doctrine called Pandom Urip, and according to
Mas Gun says,
"Jaman mbiyen kula rak nggih sak dituturi kaliyan mbah-mbah niku. Sing intine apaapa kuwi sing dhi pentingke ya kelakuanne. Kanggo sedulur sikep iku ojo nganti srei, dengki,
dahwen, open, kemeren, pinesten, rio sapodo-podo, mbedak playu, kutil jumput, nemok wae
emoh "(A long time ago, my grandparents told me-essentially everything that's at stake is the
behavior. For the community of Samin, lest there is a smug attitude, envy, bickering, made
angry towards others, be jealous, play gambling and taking other people's stuff.
Samin people are ignorant and implement resettlement, according to them, assemble
and close to relatives is very fun. Based on interviews with species of Icuk, he argued, "
Kanggo apa lungga adoh-adoh, ana kene wae sawahe isih ombo kanggo digarap lan rejeki
isih akeh saka kene ". (Why we have to go far away if here we can benefits from our own
field and still be possible to get a windfall from the land) (Darmastuti, 2013: 183-184).
Understanding Clothing Symbol
Profession as a farmer who was chosen by Samin community, brings many impact and
provide many symbols in their lives. One of the symbols that are very clearly they explain is
in the use of clothes. Clothing used by Samin community are different compare to clothing
used by society in general. Samin community have characteristic with black clothes. For men,
clothing is worn black clothes with black pants long-to knee-deep. At the head, they wear
udeng (iket). As for women, they wear the kebaya and subordinates wear a black cloth jarik.
The clothes that they wear has meaning based on their chosen profession as well as the
ideology and philosophy of life which they believe. Like the author's understanding of the
author's get when conducting interviews in depth with mbak Gunarti and several other
community members in the Sukolilo on one afternoon, on January 8, 2005.
At the time the author was visiting in Sukolilo, at that time a number of members of the
community will go to their brethren that are outside of the city. At the time the author was
going at home, then come mbak Gunarti and Mas Gun Retno Wargono and wearing black
pants and a black dress that is knee-length fitted with udeng and iket on the head.
"Bapak karo mas Gun kuwi arep sowan ana panggonane „eyang‟ ana ngawi. Iki
lagi nunggu sedulur-sedulur sikep sing saka Nggaliran. Hen… yen arep nderek gek
ndang ganti”"( Mas Gun and his father will go to the Grandparents ' place ' in Ngawi.
Right now they are still waiting for the brothers and sisters from Nggaliran. Hen, if you
want to join then change your clothes fast ), then mbak Gunarti explain to the writer
while calling his son.
In a short time, Heni was ready wearing a black shirt and jarik as a dress. While
waiting for other family in the yard, I went over to Mbah Sampir and said, "Ya ngene ki
pakaianne sedulur Sikep" ( This is what the Sikep clothes ). “Mbah kenging menapa
sederek sikep niku klambine kok cemeng?” (What is the reason that the outfit is black-
black ?) . I asked to Mbah Sampir. “Ora ana alasane apa-apa, sedulur sikep kuwi ora
seneng pamer. Werna ireng kuwi rak ora nyolok lan nandakke ora pengin di unggulunggulke ora kaya werna abang, kuning apa putih. Yen wong wedok ngganggo jarik
kuwi amargo sedulur sikep pengin nguri-uri kabudayan Jawa. Lan wong lanang
ngganggo celana ireng sak dengkul kuwi amarga wong sikep kuwi panggautane tani.
Dadi ya bangga yen dari tani.” (There is no reason for anything, Sikep family is not
ostentatious. The black color is not flashy and shows that we do not want to get over
attention, such as red, yellow or white. If women wear cloths, it's because of they want
to preserve the Javanese culture while male wear black knee-length pants, to show that
the work of Sikep family is a farmer and people are proud of the work it) (Darmastuti,
2013: 176).
We can see in the photo below, the clothes worn by the people of Samin in formal
occasions
Source : Samin private document
Black-black outfits worn by Samin community reflect symbol humility. They assess the
striking color or white color as the color which is too understated. Humility is highly
influenced by their beliefs and philosophy of life as taught by Samin Surosentiko:
“Tumindakipun sageda anglenggahi keleresan tuwin mawi lalampah ingkang ajeng,
sampun ngantos miyar-miyur. Tekadipun sampun ngantos keguh dening godha
rencana, tuwin sageda anglampahi sabar lair batosipun, amati sajroning urip.
Tumindak ing kelairan sarwa kuwawi anyanggi sadaya lelampahan ingkang
dhumawahing sariranipun, sanadyan kataman sakit, ngrekaos pagesanganipun,
ketaman sok serik sarta pangawon-awon saking sanes, sadaya wau sampun ngantos
ngresula sarta amales piawon, nangging panggalihipun sageda lestari enget”.( All
actions taken and tried to do right, lest it turn. Make sure the willingness and don‟t get
swayed by temptation, try to wait as long as inner life was born. The real action is the
appearance of the heart, though being in pain or distress remain thankful) (Suripan Sadi
Hutomo 1996: 25).
The teachings of Samin Surosentiko became a cornerstone of the Samin community to
choose their clothing colors. In addition to the teachings of Samin Surosentiko, color
selection of clothes in Samin public life is also based on the Javanese culture that always sort
out colours in his life and has the meaning of the symbolism contained in it. Black color as
selected by the Samin community according to Javanese culture is a color that is used to
paint the face of the Knight, who symbolizes the nature of the people who advocate for the
truth (Budiono Herusatoto 1984: 95).
Black knee-length long pants that they use is a symbol that they are farmers who work
in the rice fields. Farmers in their view is a symbol of the profession that are very great and
glorious compared to other professions. Profession as a trader are regarded as the most
despised profession.
This is the view of the Javanese culture that sees the trader profession as a profession
that is contemptible. This teaching was written in Wulangreh letter, which one of its parts is
letter Wirangrong. In letterWirangrong the doctrine as follows:
Kaping sakawane ugi
Wong ati sudagar awon
Mapan suka sugih watekipun
Ing rina lan wengi
Mung bathine den etung
Akumuh lamun kalonga
Lesson in letter Wirangrong has the meaning of ' as the fourth disability, people who
has a trader negative soul, just want to get rich, day or night, it works only to calculate profit,
fear even for a little' (Sujanto 1992: 161).
Conclusion
The movement that is done by the Samin community, either done on Netherlands
colonial era and at the moment is a unique and exciting movement. A movement which is
done peacefully is finally turned out into a very big impact. A symbol of the culture and the
language they use into one tremendous power. Logical thinking becomes a power to make the
symbols and the language they use to be meaningful.
At this level, understanding the culture and intercultural communication is an important
way. Intercultural communication will be effective if it occur in a mindful intercultural
communication situation. Therefore, we need to think about how to build situations that is
mindful in communication. Not just in the context of intercultural communication in the
Samin community, but also with other communities.
References:
Arif, Ahmad dan Sri Hartati. Mereka yang tak mau tunduk. Kompas, 1 agustus 2008.
http://www.kompas.com/data//photo/2008/08/01/2922637p.jpg
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Warga
Samin
Gotong
Padi,
Singkong
&
Ubi
ke
KPK.
http://ns1.kompas.web.id/read/read/2013/11/25/339/902181/belasan-warga-samingotong-padi-singkong-ubi-ke-kpk, akses 25 Maret 2014.
Darmastuti, Rini. 2013. Mindfullness dalam Komunikasi Antar Budaya. Yogyakarta : Buku
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Hutomo, Suripan Sadi. 1985. Samin Surosentiko dan ajaran-ajarannya. Basis Februari 1985
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Safuan,
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Sujamto. 2000. Reorientasi dan revitalisasi: pandangan hidup Jawa. Semarang: Dahara Prize.
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srei, ora colong jumput”
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BKI, deel 129. 4e aflevering, „S-Gra-venhage : Matinus Nijhoff.
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Curicullum Vitae
Rini Darmastuti is currently a staff in Public Relation program at Faculty of Technology and
Information, Satya Wacana Christian University, Salatiga. She finished her Master Degree at
UNS, Surakarta. Now, she is studing at Doktor degre in Padjajaran University. Her research
interest is in cultural communication and media study. She is also active in various Media
Literacy Program. She can be reached at Rindarmas@yahoo.com
Dian Pusporini is currently a staff in Communication Science program at Faculty of
Communication and Information, Muhammadiyah University of Surakarta, Surakarta. She
finished her Master Degree at UGM, Yogyakarta. Now, she is studing at Doktor degre in
Padjajaran University. Her research interest is in Organitation communication. She can be
reached at Dian.purworini@ums.ac.id