Democracy in Indonesia Towards Mangkunegaran: the Fade of Javanese Royal Palace's Political Power

Mangkunegaran in early establishment initially had a capacity and authority armed with forces and territory, which currently only deemed as one of the cultural guardian institution even more physically interpreted as a cultural heritage object. The inability of Mangkunegaran to dampen the Anti-Swapraja Movement is actually the beginning for waning power politics in Mangkunegaran in the royal system with the doctrine of keagungbinataraan. Declarations to declaration issued by KGPAA Mangkunegara VIII to face the Anti Swapraja movement was compeletely ignored by the society. In traditional Javanese life, it is signed by oncate (the loss of) wahyu kedhaton of Mangkunegaran. In the end the Swapraja Region in Surakarta was revoked, Mangkunegaran has no authority as the center of government.


A. Introduction
Mangkunegaran is a former kadipaten 'duchy' in Surakarta which position departs from the splinter ruler to the ruler of kasunanan (on the Treaty of Salatiga 1757) which traditionally deemed pengageng has a lower-level position than the today's sunan found in the city of Surakarta. Due to secede from the Sunan's rulling (sultanate), the ruler's position of Mangkunegaran Palace is not a king, but only a Pangeran Merdeka, vrijeprins. Because the traditional position of the Mangkunegaran ruler is lower than that of the Sunan, it is not surprising for the Mangkunegaran ruler if he had to seek legitimacy of his existence through the symbol of foreign culture. The legitimacy, however, does not entirely abandon traditional Javanese features, but at least a pragmatic perspective and improved work ethic, as well as a high intellectual level will support the existence or image of the Mangkunegaran rulers who seem no more than the rank or position of the traditional Javanese ruler the so called Sunan. It is not surprising, therefore, that the influence of many European cultures emerges in the northern part of Surakarta where the Mangkunegaran's rulling lies 1 .
Mangkunegaran, which was originally a duchy, in current time does not have administrative territory. As the existence of other kingdoms in the archipelago, Mangkunegaran experienced a dilemmatic situation, especially its position and life existence in the system of the Indonsian Republic Government.
Mangkunegaran which initially had a capacity as similar with a country armed with forces and territory, now only as one of the cultural guardian institution even more physically interpreted as a cultural heritage object. The Pengageng of Mangkunegaran has the duties as an elder to the relatives of Mangkunegaran, escorting the Kraton in its main task as a cultural axis. This means that, Mangkunegaran is obliged to maintain the existence and expression of the The word political manifests two very important and synergistic elements, namely power and authority. In Javanese politics, although the executive, legislative, and judicial powers are distributed in an institution led by the court's 'courtiers' (abdi dalem), but the sole authority is in the hands of the king. Thus the ruler is more effective to implement public policy. Conversely, when power faces strong repression with the presence of counter-power, the government with the principles of comprehensive equality, known as democracy.
The issuance of the Republic of Indonesia's Law Number 11 Year 2010 On the Object of Culture, positioning the buildings of Pura Mangkunegaran as cultural heritage objects. In the Act, Chapter I of Article I verse 22 is explained, that cultural heritage objects should be preserved. Conservation is a dynamic effort to maintain the existence of a cultural heritage and its value by protecting, developing and utilizing it. Protecting is the effort to prevent and cope from damage, destruction, and annihilation. Developing is the act of enhancing potential value, information and promotion of cultural heritage while maintaining the authenticity and utilization through continuous research, revitalization and adaptation which goes hand in hand with the conservative goals. Utilization of cultural heritage must be undertaken to strengthen the positive image of regional development for the greatest benefit of people's wellfare.
Indonesian independence led to a fundamental change in the political and governmental order. As a newly established state, the sovereignty of the state lies in those who contribute to the formulation of the 1945 Constitution.
Democratization gave rise to the existence of central and local governments. In this process there is sometimes pressure, violence and rebellion, especially in areas where government systems remain based on feudal traditions. Therefore, the struggle for independence is the realization of anti-colonialism and anti feudalism. Democracy means relying the government on the community, or at least the community is involved in making decisions about the main problems of government. Democratic governance can work in two ways: direct and indirect democrations. In modern countries, democratic governance is generally undertaken indirectly, through representative institutions representing people.
For Mangkunegaran, giving authority to the community or democratization has an impact on a very significant change if it is viewed from the concept of authority in Javanese culture. Historically, the public has never really been involved in holding the authority to govern the governance, either in Mangkunegaran or Kasunanan.
The rights of the people in the government are severely constrained by the great power of the king or pengageng. On the basis of such fact, it is quite interesting and important to know how the democratic process in Mangkunegaran ahead of Indonesian Independence.
This study is under the paradigmn of descriptive-qualitative approach along with using critical approach and semiotic theory. The data collection was done through the literature studies, observation, and in-depth interviews. At the time conducting field study, the author attempts to balance the information from various parties by selecting respondents from both the pros and cons on the discourse of "democracy and the existence of Pura Mangkunegaran's power after the independence of the Indonesian Republic Government".

B. An Overview of Mangkunegaran Palace
Pura Mangkunegaran of Surakarta is located in sub-district of Keprabon RT 20, Banjarsari with a land area of 302.50 x 308, 2. Based on such a fact, it is quite interesting and important to know how the process of democracy in Surakarta works. It is bordered by, on the south is Ronggowarsito road, western part is Mangkuegaran is intentionally built to resemble a small palace in Surakarta which, although in essence each of them is not a palace.
Pura Mangkunegaran is the palace residence of Sri Paduka Mangkunegara 5 in Surakarta and was built after 1757 by following a smaller palace model. Some of these buildings share the same characteristics with palace, namely; pendopo, pringgitan, dalem ageng, and kaputren, which are entirely surrounded by supporting buildings and sturdy walls. Keraton Mangkunegaran manifest the noble arts and culture 'adiluhung', priceless treasures and beautiful collections. Those cultural arts are deeply rooted from Majapahit kingdomhood (1293-1478) and Mataram (1586-1755) of the imperial period, classical mask dance (tari topeng), wayang orang (drama dance), leather puppets (wayang kulit), and wooden puppets, religious statues, jewelry and antiques and innumerable heirlooms 6 .

Being Abolished as Swapraja District
The development of Pura Mangkunegaran at present cannot be separated from the history of the Independence Proclamation of Indonesian Republic. It was realized early that the Nusantara government before the Independence of the Indonesian Republic embraced royal systems. At that time invaders came to Nusantara ship by ship and the Dutch were the longest occupiers in the Nusantara.
Dissatisfaction of the people at the time marked by the grip of the invaders motivated rebellious movement in various areas became inevitable. Finally, Nusantara succesfully achieved the independence and set up a state so called Indonesia. The Independence of Indonesian Republic has been the concern of all Nusantaran people in a way to escape from the grip of invaders including the dream of establishing Mangkunegaran, the independence resulted a very significant impact on structural and cultural changes in Pura Mangkunegaran Surakarta. This can be seen when the conflict caused by anti-Swaparja movement, Kasunanan and Mangkunegaran had to fight their own to muffle those rebellious actions. In that situation, the Government of Indonesia has not been stable yet, but NKRI has been established which means that all matters of regional government are of course also a problem of RI government, when local government unable to control, consequently things expected from local government was the aid from the central government. However, the Mangkunegaran hoped that the Government of RI has placed a representative in Surakarta. Actions undetaken by the RI government differently interpreted by the Anti-Swapraja Movement, that it was the support of the Anti-Swapraja Movement, thus it did strengthening them. For Mangkunegaran itself, the deployment of Indonesian envoys in Surakarta was interpreted as a threat to the continuity of the Swaparja Region in Surakarta, thus it reaffirmed the position of Mangkunegaran in Surakarta.

C. Javanese Political Culture
Political experts and academics use the terminology of political culture to understand the political systems and processes in a particular social society. This terminology is generally used to understand political units on a national scale as an expression of the national character reflected in the political structure and governance of the king as God's reincarnation is changed to kalifatullah, God's representative on earth, especially at the time Islam took over kingdoms in Java Island for the essential teachings of Islam did not justify the equalization of man The Javanese political concept of the center has implications for the conception of sovereignty, territorial integrity, and international relations. For the people of Java, the state is defined not by its borders but its center. This means that, for the Javanese people, control over the population is more important than control of the territory. Therefore, the abundant population concentration around a leader is a sign that he is in fact both the center of power and the universe 10 . Therefore, "when a king claimedcontrol over a particular expanse of territory, infact what he claimed was the control of the labor ofthe land's residents and a portion of the product of their labor" 11 .

D. The Transformation of Javanese Power
ithout intending to simplify, Javanese political and cultural entities were present long before Indonesia was proclaimed. Of course, Javanese culture is more established than the concept of Indonesian democracy that emerged later. The concept of royal power came to adapted throughout archipelago as Hinduism influences. Especially in Java, it was developed the concept of Javaism power 12 .
The rules were then institutionalized by the Mataram Kingdom, the area then transformed into several political entities with its main axis in Mangkunegaran.
Thus, reviewing the Surakarta political system especially in Pura Mangkunegaran can not be separated from the concept of Javaism power.  Gorontalo, Vol. 11, No. 2, 20119 Try Yuniyanto, Daulat Raja Menuju Daulat Rakyat-Demokratisasi Pemerintahan Di Yogyakarta (Solo: Cakrabooks, 2010. 10 Benedict Anderson, Language and Power-Exploring Political Culture in Indonesia (New York: Cornell University Press, 1991 and Serat Centhini illustrate the absolute power of a king in Javanese society. In the BTD for example, it says, "Everything that is in the land of Java, the earth where we live, the water we drink, the grass, and the leaves and everything on the earth, belongs to the king." 13 . The collection of power in one hand based on this political interest will preserve the ideology of monarchic absolutism 14 . Moreover, the king was also comparable to a concept warana ning Allah or the representative or incarnate of God. The king is the absolute holder of all state power. The illustration of the king as the absolute ruler is also reflected in Serat Centhini which states that the king is the true mastermind who has the right to govern life by receiving the mandate from God. The true master is the king of kings The concept of absolutism at the hand of the king's power is reinforced by the doctrine of the land greatness. This doctrine is attached to the puppet plays depicting great power as gung binathara, bau dhendha nyakrawati which means as much as the power of god, the keeper of the law, and the ruler of the 16 . By this doctrine, the king as the ruler of the state is entitled to take any action and in any way to his kingdom, including all that is in it, both natural resources and human resources. Here, the Mataram kings play the role of lawmakers, law enforcers, and judges alike. It was as if the king was completely untouched by the average person. In the traditional life of Javanese society, it can be said when chaos or gonjang ganjing occured at Swapraja area ends at oncate (the lost of) wahyu kedhaton from Mangkunegaran. The pre-Islamic Javanese period, the crowned king and the royal leader is someone who is believed to have a royal ritual wahyu keraton which is the so-called wahyu kedhaton or wahyu cakraningrat 18 . This revelation is a prime requirement for a King in Java whose legitimacy should be reinforced by the concept of queen binathara. According to Soeratman, to become a king he who should have special quality of gung binathara a king must complete it with the following three revelations. Sang Purbawasesa) has lost its power, so it can be said as a sign Wahyu kukumah KGPAA Mangkunegara VIII is absolutely oncat (went away).
The incident was basically the beginning of Javanese society's understanding against the existence of Mangkunegaran in the era of independence was no longer the place of the ruling king. The anti-Swapraja movement sees to make Mangkunegaran a Swapraja region means to make the King and Duke share the power of politics and territory, also to revive the spirit of feudalism which is no longer appropriate with the spirit of the development of the nation and state.
Feudalism must end to Indonesia nation and state.

E. Kawula-Gusti versus People's Sovereignty: Portrait of Social Change
After the Independence of the Indonesian Republic in 1945, there was a change of the royal government system into the system of government of Indonesia. The state (the government) entered a period that carries out 19 Purwadi,[3][4] modernization within the framework of development. Mangkunegaran as a part of Indonesian citizen must participate in following the prevailing laws and regulations. Governance systems has to evolve in the spirit of better life improvements leading to efficiency and effectiveness.
Studying true power does not escape from the dominated object: the people. In the perspective of social change, the comparisons of Surakarta before and after independence provides a complete picture on the change of a society.
However the change of absolute power into a democratic one shows such a contrasting picture in the historical episode. One such contrast is the shift of the feudal society into a democratic society. That is, a society with almost no power becomes a major entity in the life of the state.
Why contrast? The answer can be traced from the concept of absolute Javanese power. In the concept of Javanese power, the relation of the kings is reflected in the concept of kawula-gusti. Both are essential elements in the survival of an organization: governing and regulating; leaders and followers 20 . This pattern is unique because it is not merely a formal tie between the ruler and the people, but develops a personal bond, mutual respect, and responsibility.
In Javanese mysticism, the phrase jumbuhing kawula gusti which means unity of servant and master depicts the highest goal in human life. Moertono notes this frame of picture a dramatic depiction because the words kawula and gusti show the lowest human status on one side and the highest in society on the other. This cultural gulf is increasingly institutionalized with the use of different Javanese languages, especially the development of the ngoko-krama 21 . Other instruments are the procedures for the use of clothing and the way of reverence 22 .
The above description of Javanese society contrasts with the democratic laws that provide and direct the sovereignty of the people. Representation of public good is the general election to place the representatives of the people in 20  representative institutions. In the beginning, of course, this has become something new in Surakarta society. The common people who originally were the subjects without power suddenly got the right to convey their political aspirations. The submission of political aspirations is marked by a vote to elect members of the Regional People's Legislative Assembly (Dewan Perwakilan Rakyat Daerah, DPRD).

F. Conclusion
The inability of Mangkunegaran to dampen the Anti-Swapraja Movement is actually the beginning for waning power politics in Mangkunegaran in the royal system with the doctrine of keagungbinataraan. This concept is a legacy of Javanese society pre-Islamic period, the king who was crowned and led the kingdom is someone who is believed to get the wahyu keraton 'royal ritual' the so called wahyu kedhaton or wahyu cakraningrat. Wahyu kedhaton or wahyu cakraningrat will be a quality to a person when he is a king having wahyu nabuah, kukumah, wilayah characterized by the ability to defend the territory and compliance of the people on sabda pandita ratu or dhawuh dalem. Declarations to declaration issued by KGPAA Mangkunegara VIII to face the Anti Swapraja movement was completely ignored by society. In traditional Javanese life, as a sign of oncate (loss) wahyu kedhaton of Mangkunegaran. In the end the Swapraja Region in Surakarta was revoked, Mangkunegaran has no authority as the center of government.
The condition has a significant influence on social change in Surakarta. In the perspective of social change, the comparisons of Surakarta before and after independence provide a complete picture of the social change. The change of absolute power to democracy shows a contrasting picture in the historical episode, ie the shift of the feudal society into a democratic society. A society with almost no power becomes a major entity in the life of the state. In the Javanese mystic, the expression jumbuhing kawula gusti which means the union of servant and master depicts the highest goal in human life. This phrase is so dramatic because the words kawula and gusti show the lowest human status on one side and the highest in society. This cultural gulf is increasingly institutionalized through the use of Javanese, dress codes, and reverence. Meanwhile, in the concept of the Unitary