COMMUNITY OF SAMIN

COMMUNITY OF SAMIN

One of Radical Community from Muslim-Abangan in Java

By:

Tejo Bagus Sunaryo

Institute of Ethnomusicology,
Tainan National University of the Arts
2008

I. Introduction
Samin community refers to peoples of subdividing form, which based on special of tradition and teachings in the interaction which different from the other communities in Java. Since 19 centuries, many peoples have known this community. Many scholars have to do researches concerning the Samin. The scholars as following: (1) E.Ketjen (1877). He had research and write about orang-orang Kalang (Kalang community) in Blora City-Central Java, (2) Purbatjaraka (1954). His research is concerning History of Blora, (3) Harry J.Benda and Lance Castle (1960). They have research and write about Tapelan Peoples is Belongs to the Samin Community.
Till today, many scholars still to do research concerning the Samin. They to do those activities with have many kind of interesting topic such as philosophy, social change, social conflict, culture, and religion, even politics. Therefore, for scholars, samin is still become an interest topic in the development.
This paper will explain in a general manner the following: (1) who is samin community? (2) How is Samin’s teachings form? And (3) how is development of samin at era nowadays? The writer will try to answer those questions through this paper.
II. Definition and Myth of Samin
Religion is become a fundamental of states philosophy in Indonesia. Islam is become biggest religion in Indonesia especially in Java. Although Javanese have been trust Islam as their religion, Muslim in Java still can separated become two general groups. The first one, there is term of Santri, and the second, there is term of Abangan.
The term of Santri refers to a big group from society, which trust and full meekly with Islamic teachings. Santri is following Prophet Muhammad’s teachings only. They do not want to mingle Islam with local custom or culture. They assume that is bid'ah (making new regulation or rules which disagree with Muhammad's teaching), which prohibited in Islam. Therefore, they more choose and use conducted by Muhammad and leave inappropriate local custom.
In the contrast, there is term of Abangan. The term of Abangan refers to a big group from society; they belief Islam become their religion, also trust with Islamic teachings, but still use culture and local custom in their everyday life or habits. In the Muslim-Abangan society, based on believing or conviction, this can divided into two kind, which we can call communities “A” and communities “B” although this is very difficult to separate and understand about who is belongs to community of “A” or “B.”
Communities of “A” refer to communities, which have believing in Islam, or Islam is become fundamental of mind but they still use traditional ceremonies from custom and traditional cultural religion. While communities of “B” refers to communities that they only use Islam as “clothes” but they still belief traditional cultural religion and custom become fundamental or basic of mind and hearth. Community of Samin is belongs to communities of “B.”
Here, the writer tries to compile a schema about position among the Santri, Abangan and Samin in the Javanese Muslim society as following:



Schema 1. Positions among the Santri, Abangan, and Samin
In the Javanese Muslim Society

From schema above, we can take definition about community of Samin. Samin is belongs to communities “B,” which use Islam as “clothes” but they still belief traditional cultural religion and custom become fundamental or basic of mind.
There are some opinions that community of Samin is not belongs to Muslim society in Java because they have other religion which different from Islam teachings. But the reality is Indonesian government have been enter them belongs to Muslim society. This is can prove with see of their residency card. On the other hand, although theirs teachings is different from Islam, they still use many term from Islam teachings.
For Samin community, term of samin is mean sami-sami amin (always together to say “amen”). Here, samin can be interpreted as democrat ion form, which based on agreement reached from deliberation.
There is no body know when is community of Samin born. Therefore, myths of Samin appeared in society. Many peoples said that the name of the Samin was taken from one of leader’s name in Desa Mendenrejo-Blora city. His name is Samin Surosentiko. People in Blora city have been known a figure of Samin because he is one of hero at the Dutch colonial domination era. At that moment, Samin with his cantrik (students) had been done opposition versus Dutch. But theirs opposition is different. They use opposition in a symbols form. For example, they did not pay tax to Dutch government. Moreover, Samin had been teach a teaching which most unusual, including how to use language for theirs daily life. For example, if there is question in Javanese language “kowe arep menyang endhi?” (where will you going?), then they will only answer “arep ning ngarep” (will going to headway); if there is question “kowe saka ngendi?” (where had been you going? Or where are you come from?), then they will only answer “saka mburi” (from backside); also if there is question “pira anakmu?” (how many children do you have?), their answer is always “loro, lanang karo wadon” (two, boy and girl), although they have more than two children.
“Insubordination” by community of Samin was underway until sociopolitical order era, even until today. Some staff government asks to them to pay tax just with sentence “sedulurmu butuh ragat dinggo mbangun” (your family or your friend need money to build). Although that is the meanings tax, if that sentence used, they will follow to pay. The uniqueness to use special words or language in the community of Samin, some times we get annoyed listening to theirs words. Based on theirs words, community of samin can divided into two categories that is Samin Singkep and Samin Sangkah. Samin Singkep can be categorized as community has soft of words in their daily life, while Samin Sangkah refer to society has hard character, very easy to angry, and communicate with them must use simple words.
System of marriage which ever develop at community of Samin Sangkah – finally that system is become idiom of Samin community- there was opportunity to jago (prospective husband) and babon (prospective wife), to life together such as married couple. If they have agreement or harmony, they can continue to get married. If there is no agreement, they can divorce. This system is similar with Nayar peoples in West-East India. This system is also making pro and contra opinion in the Javanese Muslim society.
III. Teachings of Samin
In fact, teachings of Samin still submitted original local religion then Islam teachings. They just use many terms from Islamic term, but they have been gave much different of meanings. Many terms from Islamic teachings was given meanings as sexuality. For example, a term of the masjid (mosque) is a place for Muslim to do pray and other Islamic ritual activities. But for them, they give a meanings that masjid is the meaning women’s vitality (vagina). Term of dinul for Indonesian is mean agama (religion from Allah). But they give other interpretation such as term of dinul is agama, while term of agama is from term of agem, then develop become term of agem-agem which has meaning man’s vitality (penis). Term of Salat or for Muslim Javanese has been called “Sembahyang”, that is the meaning Islamic prayer, beginning movement of the takbir until movement of the salam. But for them, they give different meaning about salat or sembahyang. For them, sembahyang refers to ritual of sexuality. Term of “sembahyang” divided into two term as following: (1) term of “sem” is come from mesem (smile), (2) “bahyang” is the meanings “grope.” There is the other term again which come from Islamic term such as kiyamat or kiyamah. For Muslim, kiyamat is the meaning judgments day or doomsday. But for Samin peoples, kiyamat has a meaning as climax of sexual pleasure.
Samin’s teaching is still used by community of Samin until today. There are five literatures certain of Samin’s teachings in the following:
1. Serat Punjer Kawitan, this literature certain history and legend about Javanese kings genealogy (silsilah), regents from east Java, and Javanese. They belief that Javanese is Adam’s generation and Pandawa’s generation. The land and water in Java is Javanese right only. This concept has nationalism meanings to Javanese generally.
2. Serat Pikukuh Kasejaten, this literature certain of law and system of marriage.
3. Serat uri-uri, this literature certain of norms such as angger-angger pratikel (norm or certainty of behavior), angger-angger pangucap (norm of sayings, etc.
4. Serat Jati Sawit, certain teachings of the glory life after death. This teaching is containing about “Karma” from Hinduism.
5. Serat Lampahing Urip, this literature is primbon (divining manual), which certain of regulation or manners about born, marriage, good or bad day to build house, etc.
The five literatures above have been associated by them become one literature such as “holly book”, that is Serat Kalimasodo, which also have a meaning is kalimat sahadat (sentence of sahada).
IV. Change of Social Culture in the Samin Community
For Samin peoples, although they always defended theirs tradition and identity, there are some change from samin community such as understanding of religion, tradition of ritual marriage, and tradition of ritual death.
A. Change of Tradition
1. Ceremony of Marriage
Before ceremony of marriage, for samin peoples does some of attend enough family and blessed by sesepuh (the older person which respected). Marriage have done with consider prospective wife-husband and witnessed by their parents.
Since there are contact with others cultures through television, radio, and or through intensive illumination by Indonesian government, have consequences that ceremony of marriage changed. For example, to choose lovers, young peoples did not follow theirs parent anymore but based on like and love each other and although that choice is not come from generation of samin peoples.
Bibliography

Anwar, Hasan. “Article:”Pola Pengasuhan Anak Orang Samin Desa Margomulyo, Jawa Timur” in journal: Prisma Number 10, October 1979.
Ali Aziz, Muhammad. Dakwah Pada Masyarakat Samin (Surabaya: IAIN Sunan Ampel, 1994).
Deden Faturrohman. Article: “Hubungan Pemerintahan dengan Komunitas Samin” in the book of Agama Traditional Potret Kearifan Hidup Masyarakat Samin dan Tengger (Yogyakarta: LKIS Press, 2003).
Kadu, C.S. Kultur Kehidupan Masyarakat Samin di Desa Klopodhuwur, Kecamatan Banjarrejo, Kabupaten Blora. (Surakarta: MALIMPA-Universitas Muhammadyah Surakarta, 2000).
Nur Syam. “Pergeseran Masyarakat Samin: Perspektif Budaya” in Journal IAIN Sunan Ampel, Surabaya, edition XV, 1999.
Sugeng Pujileksono. Article: “Konsep Kesejahteraan Desa Klopodhuwur” in the book of Agama Traditional Potret Kearifan Hidup Masyarakat Samin dan Tengger (Yogyakarta: LKIS Press, 2003).
Warsito. “Pergeseran Sosial Budaya Masyarakat Samin”. Master Thesis Universitas Muhammadyah Malang (Malang: Perpustakaan UMM, 2001).

Attachments

These attachments have been taken and translated from a newspaper: The Jakarta Post, Surabaya.
Features - March 08, 2008
ID Nugroho, The Jakarta Post, Surabaya
Identity cards display more than just your name, date of birth and address. They also reveal your job, your marital status and your religion.
If you take a close look at the ID card of a Central Javanese Samin tribesperson, you will notice the religion section is left blank.
"It's because our religion is not one of the five religions recognized by the government," said Gun Retno, a Samin from Surabaya.
Little is known about the Samin tribe and, unfortunately, they are often stereotyped as lazy and anti-development.
This stereotype is derived from Samin Surantiko, a public figure who lived in the Samin community at the border of East Java and Central Java. Samin led his people through the struggles of Dutch colonialism and was known to refuse to do anything ordered by the Dutch.
His resistance inspired people in Pati, Blora, Kudus and Bojonegoro to respond to the Dutch in the same way. Their resistance to the Dutch, however, created the Samin stereotype, known as sedulur sirep.
Peter Dwiyanto, a photographer from Surabaya and alumni of Petra Christian University, has long felt troubled by the stereotype. He felt motivated to research the tribe for his final major work as a student. He lived for a month with the Samin tribes in Pati, Kudus and Blora to learn more about them.
He taught the people, who wear black clothes and batik headscarves, value honesty, reflected in a list of the tribes' 20 taboos.
The taboos include being jealous, envious, frugal and easily upset. Stealing, pilfering, touting, lying and being ungrateful are also taboo.
"Essentially the Samin people are honest in their activities and attitudes," Peter said.
Following this philosophy allowed Peter to enjoy unforgettable experiences during his stay in the communities.
"Someone left some money in a Samin community in the 80s and it is still being well-kept," he said.
Gun said the Samin maintained honesty in everything they say and do. They do what they say and say what they do. If they think they will not be able to do it, they will not say they can. Because of this tradition, the Samin are often regarded as strange.
Gun, who has four children, is reluctant to speak Indonesian because he thinks he is not proficient in the language.
"I prefer to speak Javanese because this is the language I know and understand best. When I speak Indonesian, I feel afraid I will make mistakes," he said in Javanese.
The farmer in black said that his choice to speak Javanese did not mean that the Samin rejected anything new introduced to them, including technology.
"We also have TVs, tractors to harvest the rice fields and other modern items in our village. But we only use them when necessary, not excessively," he said.
When it comes to education, the Samin prefer to teach their children about life based on their own experiences. The sons learn how to farm from their fathers while the girls learn cooking from their mothers.
"We don't teach them reading and writing, but if they want to, they can learn from their friends," he said.
As a result, most of the Samin do not have the same type of education as other Indonesians. After graduating from elementary school, they work on the land.
"It seems we can't do that anymore because we have to fill in that part," he said.
A two-week photo exhibition featuring the life of the Samin people is being held at
the French Cultural Center in Surabaya until March 11.