IDA I DEWA AGUNG ISTRI KANYA Part 6 – Female Fighters Against Dutch Colonialism In Klungkung
EPILOG
From the description above, the writing of the historical actor, Dewa Agung Istri Kanya, a female fighter from Klungkung Bali, is clear and understandable. It is not the size of the role that is the measure, because she is also human. She is presented and discussed in this writing because there has been seen a struggle with her environment and her dialogue with history. By trying to understand and comprehend these aspects in her life, it will be easier to explore the dynamics of women’s struggles in the context of Indonesian history. Moreover, the life and struggle of Dewa Agung Istri Kanya are inseparable from the struggle of women against the dominance of Dutch colonial power in the 19th century.
Dewa Agung Wife Kanya has done. Maybe wrong or right, maybe as a dissident and rebel or brave and hero? However, this is a matter of historical judgment. Distinctive and unique form of struggle. This becomes clearer when compared with the forms of struggle of other female characters, and gives more meaning if those who feel it give that meaning to their lives.
The struggle of the great god Istri Kanya did not bring different consequences to her life, but also received different assessments in history. More precisely, by the historical awareness and socio-political tendencies of the society that was once the scene of her struggle. In fact, that is where her life can be used as a mirror of Indonesian history. Her lifestyle is one example of the chain of historical journeys. The vision and assessment given to her, both by official institutions, and by the growing historical awareness, are reflections of socio-political tendencies after her departure. In the face of the life of the Great God Istri Kanya which includes her struggles, successes and failures, with the assessments attached to her, part of the dynamics of Indonesian history can be captured.
Perhaps there is not much, in an empirical sense, that Dewa Agung Istri Kanya can give. No matter how admirable her attitude and stance are, she is too small to give much result. However, in a drop of dew in the afternoon she touches the most sensitive thing. She thinks and acts beyond her social and cultural expectations. Her attention, her thoughts, her beliefs pioneer a future that never fades. In fact, in this way it can be said that she has carried a symbolic meaning. In this way it can also be said that she shows two female profiles, namely she who is named Dewa Agung Istri Muter, the daughter of a Dewa Agung, the highest ruler in the Klungkung kingdom, but she is also given the title Dewa Agung Istri Kanya is a king princess, a queen who was once the highest ruler in the Klungkung Kingdom (murdaning lan mutering jagat). She can be said to be full of value because she is also a female diplomat among the Balinese kings, she is said to be an iron woman who does not want to make peace with the Dutch colonial authorities, and she is also a rakawi woman who is reflected in her kidung literary works. The profile she has is a characteristic of her struggle and a symbol of women’s struggle.
She succeeded and failed, she was respected and hated in her struggle. However, she was only Dewa Agung Istri Kanya, no matter how capable she was in using the opportunities available in her ecosystem, especially her social and cultural environment. She was born as a Balinese woman, in a patrilineal society. She was a woman who devised war strategies, the holder of the highest power of the kingdom as well as a rakawi woman, in Balinese society that made Hinduism the basic principle of group identity. Her glorification only means glorification of the society that gave birth to her. Therefore, it is fitting and appropriate if Ida I Dewa Agung Istri Kanya bears the symbol of the national hero value of the Balinese woman figure as well as female figures in other kingdoms throughout the archipelago in the 19th century. The 19th century in Indonesian History based on the vision of Indonesia, is more appropriately said to be full of turmoil and internal dynamics in the form of war against
Dutch colonial power, both large and small scale at the upper level, or the social movement of farmers at the lower level of society. Such characteristics can be said to be evidence of the internal dynamics of a colonized society with reactive and selective characteristics towards foreign elements coming from outside.
The heroic value attached to the figure of Dewa Agung Istri Kanya is not determined by her defeat but by her struggle to maintain her dignity. The exploration and discovery of moral values from the event of defeat against fate is a universal tendency. Because from this event the true dignity of humanity can be formulated. Prince Diponogoro lost in the Diponogoro War, Iman Bonjol lost in the Padri War, and so did Dewa Agung Istri Kanya lose in the Kusamba War. It is precisely in defeat that wisdom is found. Therefore, it is right to say that history is not always something that is remembered but something can also be found. In other words, the event is remembered but the meaning is found, the proverb “man dies leaving a name” is truly true and actual.
The name of Dewa Agung Istri Kanya as a female warrior left behind heroic characteristics and dared to defend truth and justice, never give up, believe in and be devoted to God Almighty, devoted to ancestors, patriotic. The characteristics left behind are very meaningful for the current generation, the generation left behind and the generation as actors in the nation’s struggle to continue to fulfill the independence of the Republic of Indonesia.
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