BUILD THE ECONOMIC INTEGRATION WITH JIMPITAN MODEL IN JAVANESE SOCIETY
BUILD THE ECONOMIC INTEGRATION WITH JIMPITAN MODEL IN
Surono Abstract Jimpitan is a model of fundraising. It is regulary which conducted regularly by every family
at night in a society. The aims of Jimpitan is to strengthen the communal finances. Jimpitan become one of activities carried out by the Javanese community. It is a voluntary activity, done by people who collect or provide contributions (funds).
Besides the function is for collecting a fund from the people, Jimpitan is also use to build social relationships and harmony among members of the community. In the process collecting of
Jimpitan, there are varieties of personal and social interaction during the Jimpitan held for
example, it is to make a business relationship. In addition, Jimpitan become one of the media to build social harmony and business relationship that very effective and efficient.
Jimpitan
model is very suitable developed for ASEAN connectivity. That’s will be accelerate the formation of the ASEAN Community on 2015. Connectivity is meant is the connectivity for education, culture and tourism. If that connectivity has been established, it will be create connectivity economic, social, cultural, etc. moreover it is supported by social and cultural conditions of ASEAN society are similar. That means, process of transformation from the
Jimpitan model in the Java community to applied in the ASEAN region will be more possible
This paper aims are to explore and analyze how Jimpitan act as a media to build bussiness interaction and the local economic integration? How Jimpitan model can be adopted in other regions to establish a broader economic integration? And how its contribution to social welfare? This paper will be written based on case studies in Yogyakarta.
INTRODUCTION Alon-alon waton kelakon (slowly but surely)
- ---maxim of Javanese --- Jimpitan
is a form of Javanese tradition. It derives from the word “jimpit” which means “giving a pinch with three fingers” (thumb, forefinger and middle finger). So the word refers to something given in a small amount. Jimpitan is an activity in Javanese communities which consists of collecting rice or money at night from its community members. Jimpitan in Javanese communities has two outcomes: first of all, it provides fund for community development (village development, health assistance, scholarships), and secondly it provides opportunities to foster harmony among its members.
I am interested in Jimpitan because the concept can be applied to other countries to improve their welfare. Welfare here is interpreted as activities or organized efforts to attain a
(Suharto, 2005: 2). In Jimpitan we can observe how a group of people establish their own financial independence. Jimpitan can be used as an alternative solution to solve the problems at the national level in areas such as public health, poverty, and social unrest. The concept of Jimpitan can be applied to other communities easily, because it is simple and very cheap.
This paper is based on a qualitative research that relies on data collection using participatory observation and interviews. I joined the community watch every night during my research and conducted interviews with the people on the community watch duty. The research was conducted in Bragasan Sleman from December 2011 to May 2012. I chose the site as a sample of Jimpitan practice in rural areas. The collected data was analyzed using a descriptive qualitative method. To sharpen the analysis, I also conducted a literature review relevant to the research.
Jimpitan and Ronda
Before discussing more about Jimpitan, I would like to present the notion of ronda. In the view of the Javanese community between ronda and Jimpitan is one of united. They are two different things but I can not be separated. As the two sides of the coin. Ronda and Jimpitan always follow each other.
Ronda, according to Kamus Besar Bahasa Indonesia, means to patroll, walk around village
for security guard. Contextually, means walking around at the nigt to the village in a group to make the village is safety. Ronda is a group of people who come from the village to patrol every night.
In the practice, Ronda is division of task from the village to members of society to maintain security on their village and voluntarily. Usually, ronda divided into seven groups (adjusted by the number of days per week). The number of member of Ronda group between 5-10 peoples. Each week, groups of Ronda patrols regularly for one night. They are arranged according to the days agreed upon by each group.
I would write the activities of ronda in Bragasan. At 22.00 pm, members of ronda group come to the sentry post (in javanese: pos kamling). Then they stayed up until about 1:30 am. At the time, members of the group doing various activities in order to stay awake: playing cards, watching television, discuss about public issues or private, business negotiations, or just talk lightly.
When the time showed about 01:30 am, members of the ronda divided into two groups. One group stay at the sentry guard, while another go around the village. They patrol from one house to another. At time of this patrol, members of the ronda group taking coin Jimpitan from each houses. Coin of Jimpitan then collected in group treasurer. After the patrol carried out for thirty minutes, they return to sentry post. Then they return to their homes. The coin of Jimpitan results will be collected at the village treasurer at a regular meeting selapanan (35 days).
Replace Ronda With Snacks or Money
The Javanese community was known to be flexible in implementing its policy for the members of their community. These people realized that each member had different activities. Some might be very busy, others, not so. This condition led to a new policy to accommodate members who were to busy to participate. They were allowed not to participate in the night patrol if they did not have the time. They must donate some coins to replace their absence from
Each region had their own policy for community watch. For Bragasan Village, villagers could opt out from the night watch, but they must substitute their absence by contributing Rp. 20.000 a month. The money was collected at the monthly community meeting. They were exempt from hanging the Jimpitan container in front of their house. If they missed a meeting they were asked to pay Rp. 5000 for not coming.
In other villages, the members did not have have any problem against other members who were to busy to join the night watch. As long as the reason was work or other commitments that had to be attended, it should not create a problem. However, if it was revealed that regular absence from night watch was related to reluctance to participate, then these sort of community members were usually left out socially. They were not penalised, but they were socially punished by receiving a bad reputation; and they frequently became topics of conversations by other members who talked behind their backs.
This example reveals the true value of a Javanese community who wanted to build a society that were not materialistic. They wanted a society that cooperated and lived in harmony. The amount of wealth that the members collected was not the primary goal of the society.
THE PROCESS OF JIMPITAN Usually, Jimpitan was done when a community watch was doing their round in the village.
First, each patrol group (which consisted of 4-8 people) gathered at the security post or at the home of one of the members of the patrol group at 10 pm. They stayed up until 1.30 am. They went from one house to another to collect money or rice. One person stayed behind and kept vigil at the security post.
After the round, the total of money or rice collected was calculated. The amount was then recorded on a piece of paper taped on the wall of the security post. The announcement of the night's collection was for cross-checking as well as transparency. Afterward, the rice or money collected by the group's leader was submitted to the village treasurer. The treasurer would make a report to the villagers each month. So everybody knew the total of the cash collected and the amount of expenditures. In addition to reporting the amount of Jimpitan collected, the village income was also announced. For example, the village might generate income from home equipment rental services. During the announcement everybody was given the freedom to ask questions and express objections. Hence the transparent financial condition of the village was observable from this activity.
At the time of the research, there were two models of Jimpitan in Java. There were rice
Jimpitan and coin Jimpitan. Despite the slight differences, the primary goals were similar. The
main object was to collect coins (small change) and rice in small but regular installments; and the provision of the coins or rice was done voluntarily, no coercion. Jimpitan using rice was still common in some Javanese communities. Especially in rural areas where they still maintained the rice Jimpitan because it seemed that people were more willing to give rice rather than coins .
Rice could be easily obtained (since they were farmers), while money was hard to come by. For this reason some members of the communities were reluctant to donate money. Later, the rice collected would be sold to the general public. This phenomenon was common not only in Jimpitan but was also observable in other social activities. For example, to build a stretch of community road, some members would prefer to donate some amount of cement (equivalent to Rp. 50.000) rather than contribute Rp. 25.000 in cash. Similarly, for other community contribution, rural communities tend to donate goods rather than cash.
The second variety of Jimpitan was coin collection; which is the most common type of
Jimpitan. This model was considered more practical than rice collection. One of the advantages
of this model was that money could not rot like rice.Coin Jimpitan consisted of several variations. The first model required a fixed figure. The amount was based on the agreement of the community members. For example, In Bragasan community the residents agreed to give Rp. 100 (Equivalent to 0,011 USD; with the estimated exchange rate of 1 USD = Rp. 9.000) per night. There was a consensus among members of the community to donate only Rp. 100 coins. So if a household member gave a Rp. 200 coin, or Rp. 500 coin, the patrol officer (who was also the Jimpitan collector) would provide the change. If a member failed to make the donation, it would create problems later. Some residents would put more coins to cover several nights in a row.
The second type of coin Jimpitan was the free model. This model was the most popular of all Jimpitan variations. In this model, every member of the community agreed to donate a minimum amount of Rp. 100. In many cases, community members would prefer to donate coins ranging from Rp. 200 to Rp. 1000 each night. Based on observations, most of the coins were Rp. 200 and Rp. 300. Sometimes a household would donate a Rp. 1000 coin or Rp. 500, but this was a rare occurrence and only one or two houses each night. It was never clear who donated Rp 1000.
Modernization has brought about societies with higher mobilities and dynamics, hence the dynamics also affected the Jimpitan models. One of the latest models was the monthly
Jimpitan collected at monthly meetings. This model was done separately from the nightly patrol.
Each month community members gathered at the home of one of its members and conducted a regular meeting. At the meeting they collected the donation from the members. The amount was usually fixed.
FUNCTIONS OF JIMPITAN
Before discussing the function of Jimpitan, it is necessary to know the amount that could be collected each night. In the Bragasan Village, with the population of 60 households, they could collect around Rp. 5000
- – Rp. 8.000 from one round. If we take Rp. 5000 as the average, this would make Rp. 150.000 a month.
a. Purchase of equipment for hired
A portion of the Jimpitan was allocated to purchase household equipments such as tables, chairs, mats, tents, plates, cups, spoons, cooking utensils, and sound system, among others. The purpose of the equipments was to support traditional ceremonies and celebrations often held by its members.
As an illustration, Javanese families often held traditional ceremonies (births, deaths, weddings). Javanese communities similarly often held communal activities such as the rites of salvation for their village. Members of the community might also hold parties to celebrate graduations or anniversaries. Holding these events usually require provision of equipments which they did not usually possess; or perhaps they had some equipments but the amount was not sufficient for big events. So they usually rented some of the party equipments. This was seen as a business opportunity for the village. People who rented the equipments from the village
The renting of equipments were also made available to people outside the village. Outsiders were usually charged a fixed rate. For example, a chair might be rented Rp. 500 – Rp. 1.000 each. For a wedding marquee the rate ranged from Rp. 50.000 – Rp. 100.000 per set. Cooking utensils could be rented out for Rp. 10.000 per set. This type of scheme had developed into an income generating activity that grew rapidly among villagers.
b. Development of public facilities
The biggest allocation of Jimpitan funds was for the development of public facilities. For example, to build roads, drainage system, patrol posts and equipments for the posts (television, mat, board), street lighting, and to paint the village gates to prepare for Independence Day celebration.
In Bragasan Village, the villagers were able to build a stretch of road without the government's assistance, which reached approximately 2 km. In 1995 the roads going through Bragasan were in poor condition. It was muddy everytime the rainy season came. In 2012 most vehicles could drive comfortably through the village. The community chose to build the road from concrete blocks because water could still seep easily into the ground. Another reason was that concrete blocks were relatively easier to maintain compared with asphalt road. The community could use resources from their own village when building a road with concrete blocks; whereas with asphalt road they would have to hire construction workers and pay more for the asphalt.
Jimpitan in this case played an important role because assistance from the government
would never be sufficient. With this model of fund collection, a sense of independence and close- knit society could be fostered and maintained. The community felt the satisfaction of raising its own fund, executing the project themselves, and enjoying the result in the end. If they had waited for government funds, they would have felt only like a detached group of spectators while hired help were called in to build the road.
c. Harmony
Apart from the benefits mentioned above, Jimpitan also had another social benefit. As mentioned previously, Jimpitan often could not be separated from village patrol activities. During the patrol round, (it usually took around 4 hours) social interactions often occurred among the community members. This interactions took the form of card games, mingling, eating and drinking. These interactions also occurred during the walks done to collect the Jimpitan. This social exchange happened regularly for months, even years. During the course of the Jimpitan tradition, a feeling of closeness and brotherhood developed among its members.
The patrol group consisted of members from various socio-cultural backgrounds. From observations, during their patrol rounds, members usually shared their experience and personal problems, they talked about their families and the society. They talked about local and foreign political issues. This kind of exchange increased their familiarity with each other.
A display of living in harmony was made apparent when someone in their community died. The whole community would make a point of attending the funeral service regardless of their relationships to the deceased. They could only be acquaintances who met at patrol nights but it was sufficient to warrant attendance at the funeral ceremony. Harmony can increase the to a large extent (Komter, Aafke E., 2005: 188). I agree with Eisenstadt (in Long, 1987) that at the level of local community, the ties formed through friendship and brotherhood were usually very particular and ascriptive in their orientations. The ties were also tailored to fit particular circumstances.
MODIFICATION OF JIMPITAN MODEL
The fungctions of Jimpitan given good impact for Bragasan society . Now, they are able to repair the village road independently, able to celebrate a communal events without asking for donations from citizens directly, and the harmonious relationship between people rising. The People of Bragasan felt a positive outcome about this model. No one say that Jimpitan give a bad impact for society. This model can be developed and would make Bragasan society more harmonious.
That advantages of Jimpitan above then make Bragasan society feel need to maintain and modify to other models that based on Jimpitan. They realize that, as long as, sectors can be handled by the fund of Jimpitan still limited to the physical development and the support traditional/national ceremonies and celebrations. While other sectors, such as economy, health, can ’t be covered. This is due to the limited amount of funds that accumulate from the Jimpitan. Then the Bragasan society have ideas to improve the collection of funds through voluntary and used for the benefit together.
a. Social Funds for Health Insurance
In the field of community health service, the people at the board of the Village leaders also made innovations. They worked together with the local community health centre to provide health services for free to village members. Each member of the community who required medical service from the centre was not required to pay for their medical costs. Needless to say, this medical scheme was very helpful for the members of the community.
The medical cost was not actually free. Periodically the village board would deposit a sum of money from the village fund to the Community Health Centre (Puskesmas) to cover the costs of villagers who sought medical service. The deposit would be deducted according to the amount of costs incurred by the villagers who went to the center. Once the deposit was exhausted the staff from the health centre would notify the Village board to deposit another amount of health fund.
Social funds were funds that were specifically collected by members of the village each month to attend to the sick. The social funds collection ranged between Rp. 1.000
- – Rp. 3.000. Social funds is an agreement from Bragasan society to donations money for this community. This funds collected once every 35 days. Amount of money donated is not determined, in accordance with the ability and sincerity of people.
b. Loan for Community
Earlier, Bragasan society get a stimulant funding from local governments. These funds are supposed to help the community Bragasan to rising their capital. But, the funds very small amount to distributed to society. Then, base on Bragasan residents agreement, it became an endowment fund to be lent to people in need. This case similarities with rotating credit associations, they have basic principal, is founded is everywhere the same: a lump sum fund composed of fixed contributions from each member of the association is distributed, at fixed intervals and as a whole, to each member in turn' (Geertz quoted in Ardener 1964 )
Everyone could apply for a loan with no collateral and without any written agreement. Loans typically ranged from Rp. 100.000
- – Rp. 500.000. Return of the loan was done in monthly installments with 10 % interest rate.
As an illustration, when a person borrowed Rp. 100.000 they would receive Rp. 90.000. In the following months he would be given the opportunity to make 10 installments. Each installment was Rp. 10.000. The borrower would be eligible for the next loan only after the previous loan was paid off. Payments did not have to be done strictly in ten months, they could be made in fewer installments.
With this model, the amount of the capital that the village owned would add up quickly. According to the villagers, the loan system helped them to settle short-term financial matters. The maximum amount of the loan was also limited on the grounds that there was not much fund available. Another reason was that regular installments of large credits would be a burden for the creditors and the village might end up with bad credits. Bragasan society have a strategy for Sustainabiliti this loan i.e. "social collateral", society are likely to have good information about the reliability of their neighbors and co-workers and can enforce sanctions-social and economicon those who are delinquent without good reason (quoted in Besley 1993).
HOW TO BUILD THE ECONOMIC INTEGRATION WITH (THROUGH) JIMPITAN MODEL
The Jimpitan model above, showed that to us how Jimpitan model can be modified into other models. It can used to build models for health insurance and loans to communities. And, we look that the models could give benefits to the community. Base on this cases, it is not impossible if Jimpitan models applied in the other region and a broader scope. Including to build an economy integration for ASEAN community. I realized in order to achieve these goals it takes hard work and a more complicated modification. But, I'm sure if it worked well in modifications that will get great results.
As we all know that in the Bali Concord III contained strategic issues. In the economic sector: increasing participation of ASEAN in global economy, strengthening ASEAN economic capacities, adopt the standard of production and distribution of economic commodity, improved access and application of technology, increasing investment agriculture, and diversification of energy. In simplify, ASEAN community must developing an integrated economic. The goals are increasing the prosperity of ASEAN countries and build awareness one country to another. It is also consistent with goals of the MDGs, in particular, eradicating extreme poverty and hunger and developing a global partnership for development
In this regard, I realized that to build a model of economic integration with Jimpitan model can not be explained in this paper. Because this paper is a preliminary study and needs further and more specific study. Nevertheless, there is a core value in the Jimpitan model, that is the spirit of togetherness, voluntary, and rotating. In the simple language is the spirit of mutual cooperation. One of the main spirit in this model is not utilizing one or other country to get benefit for one country. Build togetherness is the main concept of Jimpitan model.
CONCLUSION
In its earliest form, Jimpitan was about rice collection. The current Jimpitan shifted to collecting money instead of rice. However, this shift did not eliminate the essence of Jimpitan. It only served to mark the change from a traditional era to a more modern period. As noted from the above examples, Jimpitan could be collected monthly instead of daily. Penalty system was created to compensate absence during Jimpitan collection. A member of the community might have a solid excuse (such as work commitments) for missing his patrol duty and the person was therefore pardoned by the community. However if the patrol duty was abandoned out of neglect or reluctance, a social punishment would be incurred in the form of social stigmatization. This demonstrates that in a Javanese community, people wanted to build a society that encouraged cooperation and harmony, and they did not rely primarily on material aspects to build that society.
With the Jimpitan system, the Javanese society could develop their villages, improve their social welfare, and create harmony. Currently the people of Bragasan reaped the benefit of this system and they did not spend a lot of money to attain it. To summarize it in a Javanese maxim, these people might be moving slowly but they were sure about where they were heading: “Alon- alon waton kelakon (slowly but surely).
Learning from the Jimpitan experience, which is a wisdom of the Javanese society, this activity could actually be applied to other places. I believe that Jimpitan could be an alternative solution to various social problems faced by ASEAN and the world at the moment, such as poverty, health service provision, and disharmony. The keyword of Jimpitan models is spirit of togetherness, voluntary, and rotating. In the simple language is the spirit of mutual cooperation.