IDA I DEWA AGUNG ISTRI KANYA
Female Fighters Against Dutch Colonialism In Klungkung
Oleh:
A. A. Bagus Wirawan
Ida Bagus Sidemen
Ida Bagus Rama
I Made Sudhjana
Pemerintah Kabupaten Daerah Tingkat II Klungkung
1993
PROLOGUE
1.1.Power and Leadership
The concept of power has many dimensions that need to be studied or explained. The various dimensions in question come from different views of social science experts. Power is studied from the dimension of the ability to influence between two actors. Power is also associated with the ability to determine alternatives between two actors. Power is the ability to impose sanctions or rewards between actors. The soft or special form of power is the influence or ability to influence between actors. In addition, the source of power can be in the form of position, wealth, belief and religion. In another section, M. Budiardjo explains that the concepts related to power are authority or authority (autohority) and legitimacy (legitimacy). However, according to Koentjaraningrat, it emphasizes more on the meaning of authority for the concept of authority and authority for the concept of legitimacy. The concept of authority is divided into three types according to Max Weber, namely: traditional authority, charismatic authority, and legal rational authority.
The concept of leadership is actually related to various social and political contexts, especially to describe its position and role in traditional society. Symptoms of leadership are found in both small, traditional communities and in a nation. Symptoms of leadership are found in the social system, namely in the interrelation between social elements, there are parties who are influenced and directed. In fact, in the process of interrelation, the dimensions of leadership can be observed and analyzed, namely status and role, power, influence and authority, personality, function, socio-cultural values and situations. Leadership is a meeting between various factors, namely: the nature of the group, personality, and the situations or events that surround it. The various dimensions and factors of the concept of leadership that have been explained above are used to highlight the extent to which there is relevance to the power and leadership of a female figure, I da I Dewa Agung Istri Kanya, in the Semarapura palace, Klungkung, in the mid-19th century.
In a traditional state community such as the Klungkung kingdom, the power structure is closely related to the religious system. The social system as a sub-system of the cosmic-magical system is based on religious principles, and power is derived from supernatural powers. The ruler or leader in the community holds dualistic power, namely worldly power and spiritual power. Both are united in one hand, the king and the highest priest or the Royal Council. Through ritualism and ceremonialism, values are realized. Symbols of authority strengthen the creation of reality that returns all authority to supernatural authority. Every formation of new power in a traditional community requires the mythologization of that power to justify its existence in the eyes of its people.
The concept of traditional power and leadership, especially regarding the king, the duties and obligations of the king, the nature and brain of a king can be known or sourced from ancient literary manuscripts in Java. Such as Nitisastra, kakawin Ramayana. In these ancient books, guidelines are taught regarding the power and leadership of the king. The Javanese concept of four-dimensional power is very well known, which is in accordance with the concept in puppetry, namely: sakti, mandraguna, mukti and wibawa. Sakti mandraguna indicates the ability, capability or skill in one or several fields, including weapons, art, knowledge. Mukti is more related to a position that is full of prosperity. Wibawa means a respected position that brings great influence. Regarding the character and nature of a king, it has been mentioned in Nitisastra, namely: the king must know what is useful, must be brave and have the belief that he can achieve something that is lawful and worthy, the king must leave behind anything that is useless.
The kingdom’s leadership system actually uses religious concepts and religious methods to enforce uniformity of orientation on all citizens.
His kingdom. Thus, the continuity of royal leadership based on hereditary authority must be strengthened by the belief that the line of descent can be drawn further back to the gods. Apart from being a strong authority, it also has sacred authority. To strengthen his sacred qualities, a king is considered to have a revelation from the gods and has magical powers.
These sacred and magical properties need to be maintained continuously through various palace ceremonies. In the palace ceremonies, sacred royal heirlooms have an important function. The authority of a king is obtained by behaving and acting in accordance with the beliefs held by the majority of the community. According to the Javanese concept, a king must be fair (adil tan pilih sih), generous (berbudi) and wise (wicaksana). In short, Koentjaraningrat concluded that the components that underlie the power of a king in the nature of a kingdom are charisma, authority, power in a special sense and characteristics that radiate authority. Several characteristics or components of power according to the Javanese concept have similarities to explain power and leadership according to the Balinese concept, especially the leadership of Ida I Dewa Agung Istri Kanya in the Klungkung kingdom in the mid-19th century.
As for the nature and character of the female figure Ida I DewaAgung Istri Kanya during her lifetime, it refers to and is in accordance with the Javanese concept of power and leadership which has four dimensions: sakti -mandraguna, mukti-wibawa. Other bases include: Nitisastra, religious concepts, having charisma, authority, and others.
1.2. History of War
Discussion of the history of war cannot be separated from the process of historiography development. The theme of war in historiography has actually been known for a long time, namely since the presence of monumental works by Herodotus entitled the Persian War and Thucydides entitled the Peloponnesian War in the Greek era, especially in the 5th century BC. The theme of war, diplomacy and other political activities that influence the historical process. Such historical works emphasize the political process and figures and their depiction as descriptive-narrative writings. Moreover, the existence of a view of the conflict that occurred in the Greek period caused the writing of war history at that time to be mythical and epic. The characteristics of such historical writing provide profitable clues in efforts to produce a form of descriptive-analytical war history work as attempted in later periods.
The use of sources related to war diplomacy has characterized the writing of history in the 18th century. The description of events is limited to the causes of military operations and efforts towards peace. The characteristic of historiography produced by G. Scharnhorst (1797) at the end of the development of the Enlightenment era is a work of war history entitled Coalition War I. The problems discussed in his work are the emergence of the revolution, military institutions and their commands, the ruling class, the means and facilities of war, and the means and facilities of war, and others.
Carl Von Clausewitz’s work entitled The 30 Years War written in 1803-1805. According to him, war is not a constant political problem but is also influenced by economic conditions, technology, religion and psychological elements. Every war is a reflection of the times and the environment that surrounds it.
Father Paret in his article on “History of War”, expressed his opinion that war is an important problem in historical analysis and is an important part of political history. Therefore, it is necessary to know that there are several characteristics in the history of war as written by K. van der Maaten, namely: big war, small war, people’s war or guerrilla war and partisan war.
Characteristics of war in Indonesian History by the historian T. Ibrahim Alfian, in his work entitled Perang Di Jalan Allah: Perang Aceh 1873-1912, published in 1987. It is explained that there are several characteristics of war, namely: big war, small war, partisan war and people’s war or guerrilla war. However, according to local sources, namely the hikayat Perang Sabil, the resistance of the Acehnese people against the Dutch army, they also call the Perang Sabil, the Dutch War, the Kompeni War, the Kafic War.
Naming or designating wars that occur is apparently classified based on perception and place where the war occurs. Therefore, six classifications of war names are made, namely: (1) wars that occur based on the spirit or ideology that drives them. For example, the Sabil War, the Jihad War, the Puputan War; (2) wars that occur based on the place where the war event takes place, for example: the Afghanistan War, the Gulf War, the Jagaraga War, the Kusamba War; (3) wars that occur based on the prominence of figures, for example the Diponogoro War, the Antasari War; (4) wars that occur based on the length of time the event takes place, for example the 30 Year War, the 80 Year War; (5) wars that occur based on the type of weapons used, for example the Nuclear War; (6) wars that occur based on the prominence of the tribe that drives the war, for example the Kurdish War, the Padri War.
Characteristics or classifications in the concept of war are important during the colonial period in Indonesia. Colonial wars during the colonial period in Indonesia based on the colonial vision have received a response among Indonesian historians who study problems related to the history of war based on the Indonesian-centric vision. The Indonesian-centric vision in writing the history of war opens up various aspects of the war itself. The aspects highlighted and explained from the war include: internal organization, ideology and desires of the figures, their personalities, socio-cultural backgrounds of the community and its leaders. All aspects explained are actually intended to obtain a complete picture of historical reality based on sources from both the Dutch East Indies government and the natives. In fact, the above progress is in line with the opinion of C. Von Clausewitz who stated that writing the history of war is not only viewed from a political aspect, but also concerns economic, social, religious and other aspects.
1.3. Heroic Values
An ancient proverb that remains relevant if listened to or remains true and meaningful if contemplated is “a man dies leaving a name”. In other words, it can be said that humans are not only involved with their time but also with the time that passes through them. The dimension of time that passes through them is what actually causes the meaning of their lives to still be assessed long after they are gone from the world. The more they act as historical actors, in the sense that their actions and activities are recorded and remembered, the more they are affected by the tyranny of time. The actor seems to be forced to continuously repeat his role. Repeating, because to him it will always change. The harder the tyranny of time sticks to the actor, the further he experiences transformation.
Ida I Dewa Agung Istri Kanya during her life was an iron lady according to the nickname given by the Dutch colonial bureaucrats in Batavia. Thanks to her leadership, the Kusamba war in the Klungkung kingdom ended, with the death of the commander of the Dutch East Indies military expedition, General Michiels on May 25, 1849. Although a coalition between the Balinese kingdoms had been made against the aggression of the Dutch East Indies military expedition in the Kusamba War incident, the royal army suffered defeat, but was redeemed by the death of General Michiels as the expedition commander.
In fact, the role of female diplomats was very prominent at least until the mid-19th century. The principles and ideals of Dewa Agung Istri Kanya played an important role in uniting the eight kingdoms through agreements (paswara asta negara) under Dewa Agung in Klungkung as a sesuhunan over the islands of Bali and Lombok.
In addition to playing a role in the field of political diplomacy marked by the formation of coalitions and cooperation between kingdoms, her role in the field of kidung literature was also very prominent in her time. Dewa Agung Istri Kanya is a female figure who composed several kidung such as Kidung Paden Warak, a symbol of the very famous Bhasa Wawatekan as a literary work that describes the reality of life in the Semarapura palace in the 19th century.
Based on the description of the reality of the role in the field that has been explained above, it can be said that Dewa Agung Istri Kanya is a woman who not only has to struggle with her environment and fate but also with historical writing, with time, when she is gone, when her next generation is looking for meaning to be emulated in her current time. A time marked by the struggle to fill independence, especially in the era of national development.
By delving into the dialogue between the subject, namely the actor, and the historical assessment of the female figure Dewa Agung Istri Kanya, the description and reconstruction that will be created will raise several problems, including how Dewa Agung Istri Kanya as a female figure tries to overcome political obstacles,
Social, economic, cultural or psychological that surrounds her? What does this female character aspire to? What does she do or do? How does she do it? How far is her success or failure in her struggle? How is the current point of view, the current generation, entitled to put forward an interpretation based on considerations, especially socio-political ones that influence the basis of historical assessment?
The last question will have consequences on the extent to which socio-political changes, especially power politics, can fundamentally change the cultural assumptions of historical assessments. Bad or good is an ethical issue, its position can change, according to the change of power or its ideological orientation. The iron lady, a woman who is rebellious and rebellious against legitimate power can be considered good or bad, depending on the perspective or vision of the attitude towards legitimate power now. However, both assessments actually come from the same conceptual basis, namely power is used as a criterion. Therefore, it is natural that the assessment of the role of Dewa Agung Istri Kanya, an iron woman figure, a rebellious woman is very bad based on the Nerlandocentric vision with its colonial power. However, for the current generation, it is also natural to give a historical assessment of Dewa Agung Istri Kanya, an iron woman figure, a woman who rebels against the political domination of colonial power. Therefore, she is a good hero based on the Indonesia-centric vision with the power of the unitary state of the Republic of Indonesia. The values of heroism are seen in heroic and patriotic traits, willingness to sacrifice and devotion to God Almighty. These traits are common characteristics of the heroes who fought against Dutch colonial rule during the period of achieving independence, especially from the 17th century to the 20th century.
1.4. Profile of the Iron Woman and the Raka Woman wi
The presence of a female figure in the Klungkung kingdom in the mid-19th century increasingly clearly shows her figure based on sources, both from sources originating from colonial archives and traditional local sources. It is clear that the form of activities and movements carried out were still limited to individual movements or had not been organized in the form of organizations as happened in the first decade of the 20th century. There were several female figures as warriors in opposing colonial power in the Dutch East Indies such as Martha Christina Tiahahu from Maluku, Cut Nyak Dien and Cut Nyak Meutia from Aceh. They participated in the struggle to lead the Maluku and Acehnese people’s army to fight against the Dutch colonial military aggression expedition. In their resistance struggle, each figure had their own characteristics or profile. MC Tiahahu participated in fighting against the colonial army in the Maluku war in 1817. She was captured and sentenced to exile to Java. On the voyage to the exile area she died.
Cut Nyak Dien accompanied her first husband: Ibrahim, fighting against the Dutch colonial army in the Aceh War (1873-1912). Therefore, her first husband died in battle on June 29, 1912, so Cut Nyak Dien continued her resistance with her second husband, Teuku Umar, who also died in battle on February 11, 1899. Cut Nyak Dien was imprisoned and then exiled to Sumedang until she died on November 6, 1908.
Cut Meutia fought with her husband Teuku Muhammad in guerrilla warfare against the Dutch colonial forces in Aceh. She died in the war against the Dutch colonial forces on October 24, 1910.
From the examples above as a comparison to highlight the struggle carried out by Dewa Agung Istri Kanya in the Kusamba War in 1849, the characteristics she has are brave, stubborn and never give up. From the nature and attitude she has, Dewa Agung Istri Kanya was given the nickname iron woman by the colonial bureaucrats, namely the woman or sister of Dewa Agung, the king of Klungkung, who still wants to fight and does not want to make peace with the Dutch colonial side. Therefore, it can be identified that Ida I Dewa Agung Istri Kanya is the profile of an iron woman from Klungkung, Bali in the 19th century, especially in the Kusamba War in 1849.
After the Kusamba War in 1849 and after Dewa Agung Putra, the king of Klungkung, his brother, died in 1850, it appears that the government was held by Dewa Agung Istri Kanya, for approximately 10 years. In addition to holding the reins of government, Dewa Agung Istri Kanya filled her time by pouring out her thoughts in kidung works. The kidung works that were composed as mentioned above are. Pralambang Bhasa Wewatekan and Kidung Padem Warak which tell the most impressive events during the author’s life. These events were the death of Dewa Agung Putra, the previous king of Klungkung in the war against the Gianyar troops in Blahpane. Another event was a grand ceremony to accompany the spirits of ancestors (Meligia’s masterpiece) to the holy realm.
From the written works in the form of hymns that were produced, it is fitting that Dewa Agung IstriKanya has a profile as a rakawi woman or female author, something that was very rare in her time.