Maridjan Menang Taruhan (Analisis Antropologis terhadap Pertarungan Agama-Budaya Maridjan pada 2006)

This research was generally based on an interesting phenomenon in 2006, when Merapi erupted. There was Maridjan's rebellion as a royal servant to climb down from Merapi when Hamengkubuwono X as the king commanded him. The main questions were what were the factors of Maridjan's resistances?; what were the forms of Maridjan capitals in this fighting?; and what did Maridjan get from the bet as the winner? The approach of this research was anthropological perspective using participatory observation and analyzed by qualitative method. To get data, researcher lived in Maridjan's house for several months in Merapi. The findings of the study were there was Maridjan's resistance which was interpreted as a fighting created by media. The second was Maridjan's resistance supported by two capital powers; the cultural power as the Merapi's caretaker and the discourse capital supported by the media. The third was Maridjan won the bet by getting the prestige in his social status either popularities or wealth.


INTRODUCTION
A study of Maridjan's resistance began when the writer read an article about Maridjan, a Merapi caretaker, in a newspaper dated April, 19 th 2007. The article described how the people lived around Merapi couldn't do their daily activities. They had to go together to the refugee camp with the car supplied by the Yogyakarta provincial government to avoid Merapi eruption. The writer read in this article that Maridjan ZDV DQ LQWHUHVWLQJ ¿JXUH EHFDXVH ³KH VWRRG KLV ground that the Merapi would not erupt" while the Yogyakarta provincial government strictly ordered the people around Merapi to leave their place and move to the refugee camp. The 80 year ROG PDQ EHFDPH D FRQWURYHUVLDO ¿JXUH UHODWHG WR this Merapi phenomenon, because he stood his ground not to live his place in Kinahrejo although its position was very close to Merapi.
The writer started to read some literatures about the relation between Javanese kingdom ¿JXUHV ZLWK WKHLU royal servants with the background the writer mentioned above. The writer tried to understand the relation between these two. Most of these literatures didn't explain the social change of a royal servant to higher level in short level with the help from the capital cultural and media back up. This thesis would focus on the life of a royal servant as a common person who resisted his king order, and how this resistance brought him a status change. The writer chose to use the concept offered by Ben Anderson that the Javanese has been in the form of concentric circle. In this concept, the king's position is in the centre of the circle with an authority over his people's life. The Javanese authority concept is absolute and according to Michel Foucault where there is an authority, there is a resistance, and this explained how the single authority of Yogyakarta is fragile to a resistance act.
There are relations of power without resistance, the latter are all the more real and effective because they are formed right at the point where relations of power are exercised; resistance to power does not have to come from elsewhere to be real nor is it power. It exists all the more by being in the same place as power; hence like power resistance is multiple and can be integrated in global strategies (Michel Foucault, 1980: 142).
To shed some light over Maridjan's life as a royal servant means to study an area at the far north of Yogyakarta. This position had an important meaning in the concentric circle concept as said by Foucault. This condition would of course strengthen the resistance against the authority that centralized in Keraton Yogyakarta. The conclusion was that Maridjan's resistance against Hamengkubuwono X as the Yogyakarta authority's ¿JXUH ZDV D NLQG RI UHVLVWDQFH Weber and Schrieke 1 have also described that WKH ¿JKW EHWZHHQ FHQWUDO DQG UHJLRQDO DUHD ZRXOG DGG WKH NLQJ ¶V SRZHU LI KH ZDV DEOH WR FRQTXHU RWKHU kingdom's and made the king as one of his head of governor, but he would lose the power if the head governor freed him and his area from the king's authority and gained their own power. The history of Javanese authority especially Yogyakarta has shown that resistance has shown some resistances and rebellions needed to be noted such as the rebellion of Mangir Boyo, Abdi Pragolo, Aryo Pekik and Trunojoyo. Yogyakarta separated from Surakarta .LQJGRP DIWHU WKH *LDQWL DJUHHPHQW LQ ZDV also a result of a rebellion held by Mangkubumi on May 19 th 5LFNOHIV Maridjan's position as a common person to create a resistance could be found in his resistance. I found two capital powers that support his'. First was the cultural power namely Maridjan's legitimacy as the Merapi's caretaker, and second was a discourse capital created by the media. The writer analyzed the data that he has gotten with data reduction process then, in displaying data form and the data presented in writing form. The writer's last step to make a conclusion was conclusion drawing and verifying data. The writer used contrast comparison, contextualization and theorization. The last step in the writer analyzes was data contextualization with literatures, and found the right theory for the whole contexts.

FINDING AND DISCUSSION
There were some theories used to explain the king and his authority, one was mentioned by Michel Foucault about the relation between authority and knowledge and also one was from Ben Anderson about the Javanese authority. These theories would analyze the relation between central and regional area, in this case means the relation between Sultan as the king and Maridjan as the royal servant of Yogyakarta Hadiningrat kingdom.
Here is the concept of Mandala Yogyakarta.

Keraton 1.
SDODFH WKDW LV UHVSRQVLEOH IRU WKH LQVLGH JRYHUQPHQW DUHD Parentah Jero DQG also as a mediation between the Sultan and the outside governance. This description clearly explained the Javanese FRQFHSW FODLPLQJ WKDW WKH 6XOWDQ DV D ¿JXUH ZKR is by the kingdom, political, military and religious authority, has the power over the whole area in his authority. Sultan also gets supernatural guidance and support from various magical and palace heirloom's power. This great position is a result of the structure of Yogyakarta society and it strategically place at the centre of the concentric circle of the kingdom.

Nagara
The position of Maridjan as a caretaker is a formal position of a royal servant in Yogyakarta Hadiningrat palace, and it had salary paid every month. The main duties of Merapi caretaker are ¿UVW WR FOHDQ WKH ZD\ IRU WKH /DEXKDQ FHUHPRQ\ which held anually with the caretaker as the leader and the way cleaner. The second is to guide every person who wants to climb up the Merapi. These The palace is a place where the king lives, and it has a spiritual meaning. It's surrounded by further circle where the furthermost circle is the place where the common people lives. Palace as the center of the concentric circle automatically has EHFRPH WKH ZKROH UXOH ¶V parentah jero VRXUFH IRU RWKHU FLUFOHV 7KH RXWVLGH UXOH parentah jaba LV led by the chief minister who has an authority over nagara, nagara agung, and mancanagara.

7KH ORQJ GLVWDQFH JHRJUDSKLFDOO\ EHWZHHQ
Kinahrejo and the Keraton made this area seldom get attention from the government, and this add the power of resistance for 0DULGMDQ /DNVRQR ,W ¶V EHFDXVH .LQDKUHMR ZDV D VPDOO village surrounding Merapi where was only proven by the minimum facility and coordinative of this SODFH XQGHU <RJ\DNDUWD 3URYLQFLDO *RYHUQPHQW RU Yogyakarta Kingdom. The result was the stronger position of the informal leaders of the local level at WKH 0HUDSL ¶V VORSH DQG 0DULGMDQ DV WKH PDLQ ¿JXUH and his "people" might say no longer respect to the Sultan and the kingdom's authority. Maridjan's local authority was supported by the legitimacy of knowledge as the Merapi's caretaker. This condition made him a "new king" with "orders" about any conditions of the Merapi which will be GH¿QLWHO\ REH\HG E\ KLV SHRSOH The people who lived in Merapi slope were getting more panic due the raising activities of this volcano. It excluded lava and hot cloud on May 13 th 2006. Antara reporter reported that Maridjan hasn't yet moved to the refugee camp, HYHQ WKH 0HUDSL VWDWXV ZDV LQFUHDVLQJ IURP ¿UVW level cautious to the highest level cautious. He still stayed in his house although it's only 3 kilometers away from Merapi. He said that he only undertook his job as ordered by Sultan Hamengkubuwono ,; ZKHWKHU WKH ¿JXUH ZKR DVNHG KLP WR PRYH ZDV not his king but his government. Because he was appointed by the palace not by the government, he wouldn't obey the government order. He also said that he never asked any person to follow his attitude; he chose to stay at his place and pray 7(032 0D\ 7KH PHGLD WKHQ H[SRVHG WKH 6XOWDQ TXRWHV DV answers to Maridjan's statement. He said that the government was the highest institution. And the palace shouldn't give the order because it's part of the government. He only hoped that his orders would be obeyed. If some people had a thought he told them to go ahead. The government only tried to make the best effort for his people, and he wouldn't force any people to follow his orders.
The strong statements of the Sultan in facing "the stubbornness attitude" of one of his royal servant became an interesting phenomenon for the media to expose. This exposing news on the media created a public opinion that Maridjan, the royal servant of Yogyakarta palace, dared to resist his king. And this created a great image. This spectacular news was followed thoroughly by the people. The media was getting interesting as the rising of the Merapi's activities, because it PHDQW WKH ULVLQJ RI WKH ¿JKW EHWZHHQ WKH NLQJ DQG his royal servant. Yusuf Kalla as the vice president asked the people around Merapi to move as soon as possible to the refugee camp. The Merapi status increased into the highest level in May 14 th 2006 $QWDUD <RJ\DNDUWD 0D\ The sultan's opinion over Maridjan's attitude blamed him because as the Merapi caretaker who obeys the palace he should follow the government as well because it is part of the government. Yogyakarta as a province should follow the order of the central government and so should Maridjan 7(032 0D\ 7KH 6XOWDQ VDLG WKDW Maridjan's reason for refusing to move to the refugee camp because he followed the order of Sultan Hamengkubuwono IX is irrational. When Detik.com visited Maridjan on May 15 th 2006 he said that he refused to move to the refugee camp because his area followed the palace's rules.
On May 27 th D ELJ HDUWKTXDNH VKRFNHG %DQWXO UHJLRQ D UHJLRQ DW WKH VRXWK RI <RJ\DNDUWD All of the media surrounded the Merapi moved WKHLU DWWHQWLRQ WR WKH VRXWK WR WKH HDUWKTXDNH DUHD Detik.com 0D\ 2Q -XQH th 2006, a small explosion happened in Kalibebeng and its status rose again to the highest level cautious. Once more, Merapi excluded hot lava to its 7 kilometers slope. The explosion destroyed Kalibebeng but it was not as big as predicted by the volcanologists.
Maridjan "stubbornness" was a symbol to his resistance supported by the cultural power of his position as the Merapi caretaker. This legitimacy was strongly planted in Maridjan's life as his claim on Merapi. Once, he mentioned that a horse shepherd knew more than the owner LQ WKLV FDVH LW PHDQV WKH 6XOWDQ Maridjan's attitude to stand his ground became an interesting phenomenon for the media to be exposed largely. They made controversial news which was actual and marketable. It is easily used by the media to LQFUHDVH WKH ¿JKW EHWZHHQ WKH NLQJ DQG KLV royal servant. Maridjan as royal servant and the Merapi caretaker "refused" to move to the refugee camp while the Sultan "ordered" him to do it. His refusal ZDV IXOO RI XQLTXHQHVV FRQVWUXFWHG E\ WKH PHGLD and put it as a hot news for the readers.
According to Masduki, media intended to create a FXOWXUDO FRQÀLFW QXDQFH LQ HYHU\ QDWXUDO disaster exposure, whether it's between the government and the people or between charismatic ¿JXUHV DW ORFDO OHYHO 0HGLD FRQVFLRXVO\ DQG unconsciously popularized every person ready to make a controversial attitude 3 .
It should be noted here that Maridjan's main duty as the Merapi's caretaker was to take care of Merapi. Maridjan's capital added with the discourse that he had the biggest authority on everything about Merapi. Maridjan has FKDQJHG IURP D VLPSOH DQG DQ KRQHVW ¿JXUH LQWR "suddenly" celebrity accelerated by various media in this country. Merapi's eruption in June 2006 was routine one, but it was used for his cultural resistance with the full support from the media, and also the discourse that has been created by the media itself. In fact, the public never saw or read the enmity directly; they only got it from the media. This condition could be categorized as the media's success for creating a cultural resistance nuance for Maridjan, the Merapi's FDUHWDNHU 7KLV ¿JXUH ZDV DFWXDOO\ D PHUH DQ honest and a simple royal servant who in a short time turned into a celebrity because he dared to resist his king's order, Sultan Hamengkubuwono X, the ruler of Yogyakarta.
The writer would also analyze Maridjan's "bet". His resistance shown through his attitude to stand his ground by staying in Kinahrejo, became the seed of his indirect "resistance" to the king, Sultan Hamengkubuwono X. As a loyal royal servant he should obey every his king's order, but when he refused it, we could say he has resisted his order. 7KH TXHVWLRQ ZDV ZK\ GLG 0DULGMDQ GDUH WR UHVLVW his king's order?
The writer has mentioned before that the media, whether it's visual or non visual, has VLJQL¿FDQWO\ SOD\HG DQG PDQLSXODWHG WKLV HQPLW\ between the royal servant and his king. The media created a discourse that Maridjan as a royal servant dared to resist the "order" of his king, the Sultan.
Media facilitated his resistance to his king with a kind of bet. The bet was Merapi, and the players were Maridjan, the royal servant and Sultan Hamengkubuwono X, the king. In anthropological concept, this bet is called as "deep play". The rule of this play is that whoever the winner is he will get the prestige and the looser will have to pay his lost. *HHUW] VDLG DV DGRSWHG IURP %HQWKHP ¶V FRQFHSW LQ theory of legislation: "Almost all matches are sociologically relevant, that it is pit two different social groups against each other through their respective cocks. Thus

FRQÀLFW RI VRFLDO JURXSV FDQ RFFXU DW DQ\ OHYHO of group inclusiveness, from an institutional hostility relationship between two individuals WR DQ RSSRVLWLRQ RI WZR YLOODJHV ¿JKWLQJ FRFNV Almost every Balinese I have discussed is like SOD\LQJ ZLWK ¿UH QRW JHWWLQJ EXUQHG $FWLYH YLOODJH and kin group, rivalries and hostilities, but in play form, coming dangerously and entrancingly close to the expression of open and direct interpersonal EHFDXVH DIWHU DOO LW LV ³RQO\ D FRFN¿JKW´ *HHUW]
The writer's concept about his bet was on a comparative perspective on how Maridjan's life has changed drastically. Maridjan was used to EH DQ KRQHVW D VLPSOH DQG VLQFHUH ¿JXUH 7KLV impression was given by the chief of the village WKH ¿UVW GD\ , DUULYHG LQ Kinahrejo. Mugiarto, Maridjan's childhood friend, said that Maridjan ZDV D PHUH IDUPHU ¶V FKLOG ZKR ORYHG WR ¿QG JUDVV IRU KLV FDWWOH DQG WR ZRUN RQ KLV ¿HOG :LJ\R KLV elder brother, has the same opinion with Mugiarto WKDW 0DULGMDQ ZDV DQ DVWRQLVKLQJ ¿JXUH $V D FORVH friend who has spent his whole life with him, he has never seen even once, Maridjan's anger. The impressive things about Maridjan were his honesty and simplicity. Since his early years, he was wellknown for his diligence. He often does fasting especially Javanese, sometimes even for 40 days until he got married.
The information about Maridjan and his family's life was mostly the same that they haven't changed much. He hasn't got much money, and he hasn't been wealth. The money he got from the advertising he did with Chris John, the national boxer, he gave it to his neighbors, all about 360 families. Inside his simple attitude, his simple and humorious face, sometimes I found D VWXEERUQ ¿JXUH WKDW ZRXOG VWDQG KLV JURXQG whatever happened. Many time guests went home disappointedly because of his refusal.
0DULGMDQ KDV ZRQ WKH EHW WKH ¿UVW SURRI ZDV his changing status enlivened by the various media. The advertisement of Sido Muncul and Kuku Bima has launched his face nationally through the media, has created this image. His close relation to high level celebrities such as Oneng, Doni Kesuma and Chris John has made him a new celebrity.
The third was the invitation from the Vice 3UHVLGHQW DQG WKH 0LQLVWHU RI (QYLURQPHQW RQ WKH &HOHEUDWLRQ RI :RUOG (QYLURQPHQW 'D\ LQ 2006 at the Malam Adipura. Maridjan cancelled his journey to Jakarta and sent a letter. In his letter, he apologized that he couldn't come to Jakarta because he had a bigger responsibility, namely Merapi which at that time was in a critical condition. This letter was read by Roni Waluya WKH PDVWHU RI FHUHPRQ\ RQ WKDW RFFDVLRQ $QWDUD QHZV -DNDUWD -XQH 0DULGMDQ VWD\HG DW his place and did his job although this assessment was not easily got but he preferred to do his job 6HUDVL 0DJD]LQH -XQH HGLWLRQ The sixth was an assessment The Person of the Year 2007. It was given because Maridjan was FRQVLGHUHG DV D OR\DO ¿JXUH DQG KDV VXFFHVVIXOO\ done his responsibility to his environment. This social prestige assessment was given together with WKH IRUPHU &HQWUDO -DYD *RYHUQRU DQG IRUPHU Chief of Central Java Police, which showed that he was no longer a common person.
The seventh was the assessment he got from his own resistance to his king. At the beginning RI WKH 0HUDSL ¶V VWDWXV ÀXFWXDWLRQ WKH 6XOWDQ ordered him to move to the refugee camp, but he refused it. But after Maridjan "won the bet", the Sultan himself gave him a different perspective. He was considered as a person who strongly hold his given instruction and did his duty as the Merapi's caretaker. This was said by the Sultan Hamengkubuwono X at the dialogue in Pagelaran, Yogyakarta palace in front of ten thousands of Yogyakarta people. The Sultan said that Maridjan was a good example although he was only a common person who lived a simple OLIH DQG VLQFHUH EXW KH NQHZ KRZ WR IXO¿OO KLV responsibility and the instruction given to him, and also his obligation. At that occasion, Sultan ZDV DFFRPSDQLHG E\ KLV ZLIH *XVWL .DQMHQJ 5DWX Hemas, his children and his children in law. There were also the 9LFH *RYHUQRU RI <RJ\DNDUWD Pakualam IX and four regents of the Yogyakarta province, also the Yogyakarta major. Sultan also said that it was impossible for him to leave his place and move to the refugee camp even if the Merapi erupts. If he leaved his place, it looked like a soldier who did a desertion. Maridjan wouldn't do that he preferred to die than to leave his responsibility. This attitude was good example .RPSDV $SULO Yusuf Kalla, the Vice President, said that he invited Maridjan so he could give a good example of his leadership. According to him, Maridjan ZDV DEOH WR IXO¿OO KLV UHVSRQVLELOLW\ WR WDNH FDUH the palace's instruction to take care of Merapi whatever the risk, and of course, this needed a VWURQJ GLVFLSOLQH .RPSDV $SULO What the Sultan said about Maridjan above could be considered as play to lower his own position as a king to beg for name and popularity. Maridjan's response to these praises was that they only gave him more responsibilities, and that's only a wordy praise. It was actually his biggest respect for the former Sultan Hamengkubuwono IX. He said that the former Sultan had great invulnerabilities Gatra, 1R -XQL The social condition of Yogyakarta and Maridjan's resistance attitude against his king "order" could be clearly seen on the Yogyakarta people's restless because of development of modernity. This development has changed Yogyakarta tradition and reduced the spiritual nuance of the palace with all its values.
According to Ben Anderson's analysis, the SKHQRPHQRQ RI PRXQWDLQ HUXSWLRQ ELJ ÀRRG HDUWK TXDNH DQG RWKHU QDWXUDO GLVDVWHU LQ -DYDQHVH socio-cultural terminology was considered as the decreasing image of an authority. Because an ideal authority supposes to have to control, take care and act about his surroundings. Maridjan's movement was a cultural movement of uneducated royal servant created by the help of media.
In short, I think the Yogyakarta people's restlessness has answered with the winning of this cultural resistance. Maridjan, the royal servant, has become a new king guards the Yogyakarta culture and lived at the most outskirt of Yogyakarta kingdom. This was popularized by his king, Sultan Hamengkubuwono X. The winning symbol of this cultural bet has beaten the king's authority structure. His popularity has been earned by the help of media, in fact, has successfully played. The ending of this bet was the winning of the royal VHUYDQW ¿JXUH ZKR EHFDPH D QHZ NLQJ DQG WKH changing status in a short time. This could be seen from the Sultan attitude who became Maridjan's translator at the closing ceremony of National &RRUGLQDWLQJ 0HHWLQJ RI *RONDU DW +\DWW +RWHO Yogyakarta on April 16 th 2007, and it was a proof that the Sultan has admitted Maridjan's victory 4 . CLOSING *HQHUDOO\ , IRXQG WKUHH PDLQ FOXHV IURP WKLV UHVHDUFK DQDO\VLV DV DQ DQVZHU 7KH ¿UVW ZDV WKH essence of Maridjan's social status change from an honest and a simple man into a popular celebrity. Maridjan's changing social status was in fact the resistance of a royal servant to his king's order. In history of Yogyakarta as the descent of a big kingdom in Java, Mataram, the absolute authority of Mandala Yogyakarta concept always creates a resistance in the rebellion form. Maridjan has certainly done this resistance that has been played beautifully by the media. The second was the capital of Maridjan's resistance. I found two main things used by Maridjan for his resistance namely his cultural legitimacy as Merapi's caretaker and the discourse has been created by the media.
Media has constructed a discourse that Maridjan as the 0HUDSL ¶V FDUHWDNHU ZDV D JUHDW ¿JXUH ZKR dared to resist his king's order. Maridjan's image was the main icon with the knowledge of Merapi's IUDPHZRUN DQ LQYXOQHUDEOH ¿JXUH ZKR DEOH WR FRPPXQLFDWH ZLWK ³(\DQJ 0HUDSL´ WKH UXOHU RI Merapi. The third was Maridjan's changing status. Maridjan's resistance with staying at his place was another form of a bet. The bet was Merapi and the players were Maridjan as the royal servant and Sultan Hamengkubuwono X as the king. The "bet" was over and Maridjan won it, he got the prestige as his social status was changed. This winning was QRW RQO\ WKH ZLQQLQJ RI 0DULGMDQ DV D ¿JXUH LQ WKLV political dramatization, but more this winning was a symbol of a cultural movement against the king absolute authority which was fading in the uproar of modernity's development.