History Of Sunda | Indonesia

INTRODUCTION

Understanding the Sundanese people in this age is a big challenge for historians, anthropologists, and scholars of religion. Even scholars leading Sunda reluctant to try to portray the character and contributions of people of Sunda. Presumably, in many ways Sundanese people have been absorbed into the culture of Indonesia since 50 years ago.

DISCUSSION

A. History Sunda

In 1998, Sundanese numbered approximately 33 million people, most of them living in West Java and about 1 million people living in other provinces. Among them, the city reached 34.51%, a significant number that can be reached with various media. Nevertheless, Sundanese is one of the least known people in the world. Their name is often regarded as the Sudan in Africa and misspelled in the encyclopedia. Some spelling corrections in the computer as well turn it into Sudanese (in English). In the 20th century, their history has been intertwined with the rise of Indonesian nationalism that eventually became modern Indonesia.

Sundanese word meaning Good / Good / White / Net / Shining, anything that contains elements of goodness, the Sundanese are believed to have ethics / character / character as a path to virtue Kasundaan life. Character / character in question is cageur Sunda (healthy), Bageur (good), Ko (right), singer (skilled), and smart (smart / intelligent) that existed in the year 150 Salaka Nagara to Disallow Sumedang century 17, has brought prosperity and well-being of more than 1000 years.

Sunda is a culture of people who live in the west of the island of Java, with the passage of time has spread to various parts of the world. As a tribe, nation is a forerunner to the establishment Sunda archipelago civilization, beginning with the establishment of the oldest kingdoms in Indonesia, namely the Kingdom Salakanagara and Tarumanegara to Galuh, Pakuan Pajajaran, and Sumedang bans. Sunda kingdom is a kingdom of peace, during his rule not to expand to expand its territory. Descendants Kingdom of Sunda has spawned great kingdoms in the archipelago of which the Kingdom of Srivijaya, Majapahit, Mataram kingdom, the kingdom of Cirebon, Kingdom of Banten, etc..

B. Effect of Hinduism

No one knows exactly when the Hindu pattern began to develop in Indonesia, and who took it. It is recognized that the patterns are derived from Hindu India; possible from the south coast. But the Hindu character in Java raises more questions than answers. For example, Hindu centers are not in the main trading cities in the coastal areas, but inland. It seems clear that the ideas that have been conquered keagamaanlah minds of the people, not soldiers. A theory which holds that the power of the rulers of Hindu / India has attracted people of Indonesia to the beliefs of Hinduism magical spirit. Somehow, many aspects of the Hindu belief system is absorbed into the thinking Sundanese and Javanese.

The oldest literary works of the famous Sundanese are Caritha Parahyangan. This work was written around AD 1000 and glorifying king Sanjaya Java as a great warrior. Sanjaya is a follower Shivaism so we know that the Hindu faith firmly entrenched before the year 700. It is astonishing about this time, the second Indian religions, Buddhism, made an appearance in a brief appearance. Not long after Shiva temples built in the Dieng plateau in Central Java, Borobudur beautiful monuments once built near Yogyakarta to the south. Chance of Buddhism is the official religion of the kingdom dynasty in Central Java in 778 until 870. Hinduism was never swayed by the other regions in Java and remained strong until the 14th century. Rigid class structure developed in the community. Sanskrit influence spread into the language of the people on the island of Java. The idea of ​​the divine and the position of the king is obscured so that the two can not be separated.

Among the Sundanese and Javanese, Hinduism mixed with ancient ancestor worship. Habits ritual celebrations after the death of a family member still continues today. Hindu view of life and death heightens the value of such rituals. With variations are not limited to the theme of the spiritual body that comes along with the natural body, the Indonesia have combined Hindu philosophy into their own conditions. J. C. van Leur theorized that Hinduism helped solidify cultural forms Sundanese. In particular magical belief and spirit is the absolute value in the lives of Sunda. One of the customs expert Sunda, Prawirasuganda, menyebukan that figure taboo associated with all the important aspects in the life cycle celebrations Sundanese same as in the life of the Bedouins.

C. The influence of the Javanese

According to historian Bernard Vlekke, West Java was developed areas on the island of Java until the 11th century. Great kingdoms rise in Central Java and East Java, but little has changed in the Sundanese. Although limited, the influence of Hinduism among the Sundanese not as strong as his influence among the people of Java. Nevertheless, as the meaninglessness of West Java, the Sundanese have a king at the time of Airlangga in East Java, circa 1020. But the kings of Sunda increasingly under the control of the kingdoms of Java is great. Kertanegara (1268-92) was the king of Java at the end of the period of Hinduism in Indonesia. After administration Kertanegara, Majapahit kings ruled until 1478, but they are not important anymore after in 1389. However, the influence of Java continue and deepen the influence of Hinduism on the Sundanese. tangkurak it

D. Pajajaran near Bogor

In 1333, the kingdom was present near the town of Bogor Pajajaran now. according to the viewpoint of the Majapahit kingdom, the kingdom was defeated by Majapahit kingdom under the leadership of the famous prime minister, Gajah Mada. According to the romantic story of the Song of Sunda, Sunda daughter about to be married with Hayam Wuruk, king of Majapahit, Gajah Mada however opposed this marriage and after the Sundanese people gathered for the wedding, he changed requirements. When the king and his nobles Sunda heard that the princess will only become concubines and there will be no marriage as it has been promised, they fought against many obstacles until it all died as a result of the unbalanced number of troops (forces sunda sent only escort bridal party) . Despite the animosity between Sundanese and Javanese lasted for many years after this episode, but the influence exerted by the Javanese never reduced to the Sundanese.

Until now, the kingdom of Sunda kingdom Pajajaran considered the oldest. Even though this kingdom lasted for years 1482-1579, many activities of nobles packed in legends. Siliwangi, Pajajaran Hindu king, was overthrown by a conspiracy between Muslim groups Banten, Cirebon, and Demak in a conspiracy with his own nephew. With the fall of Siliwangi, Islam took over control of most areas of West Java. A key success factor is the progress of Islamic kingdom of Demak from East Java to West Java before the year 1540. From the east heading west, Islam penetrates to Priangan (the Central Highlands) and reach the entire Sunda.

E. Progress Islam

Muslims already in the archipelago early in 1100, but prior to the Strait of Malacca in Malaya became Muslim stronghold in 1414, the growth of Islam in those days only a few. Aceh in North Sumatra began developing its Islamic influence in approximately 1416. Chronic Muslim scholars date the arrival of Islam to Indonesia until almost to the time of Muhammad. However, some of the events they record might not matter.

The arrival of Islam which actually seems to happen when Arab and Persian missionaries into the island of Java in early 1400 and is slowly winning converts among the ruling class.

F. The fall of Majapahit

Prior to 1450, Islam has gained a foothold in the palace of Majapahit in East Java. Van Leur expected this was helped by the cultural disintegration of Brahma in India. Surabaya (Ampel) became the center of Islamic learning, and from there the famous Arab entrepreneurs expand their own power. The fall of the kingdom of Java, the Majapahit empire in 1468 was associated with intrigue within the royal family because of the fact that the king's son, Raden Patah Islam. Both in East Java and West Java, rebellion in the royal families of military pressure driven by Islam. When the nobles change beliefs, the people will come. Nonetheless, Vlekke show that the pre-war religious rare in the history of Java.

G. Kingdom of Demak

Raden Patah Demak settled in the first Islamic kingdom in Java. She reached the peak of his powers before 1540 and in time conquered tribes to the West Java. Bernard Vlekke said that Demak develop territory to West Java because Java is not so interested in political Islam. At that time, Sunan Gunung Jati, a Javanese prince, sent his son Hasanuddin from Cirebon, to convert the Sundanese extensively. In 1526, both Bantam and Sunda Kelapa is under the control of Sunan Gunung Jati who became the first Sultan of Banten. Alignment with Demak Cirebon West Java has caused under Islamic rule. In the second quarter of the 16th century, the entire northern coast of West Java was under the rule of Islamic leaders and the population had become Muslim. Because according to population statistics in 1780 there were approximately 260,000 people in West Java, we can assume that in the 16th century the population of much less. This shows that Islam entered when the Sundanese still a small tribe located primarily on the beaches and in river valleys such as Ciliwung, Citarum, and Cisadane.

H. Islamic Culture

When Islam came to Sunda, was emphasized five main pillars of religion, but in many other areas of religious thought, syncretism developed worldviews early Sunda. Historians believe that Islam Indonesia Soeroto prepared for this in India. "Islam first arrived in Indonesia contains many elements of the philosophy of Iran and India. Yet it is precisely the components they who ease the way for Islam here." Scholars believe that Islam accepts that the customs that benefit the community should be maintained. With so many mixed Islam with Hindu and customs of native people. Some religious marriage is usually called "religion of Java". As a result of mixing Islam with diverse belief systems, often called kebatinan, giving an accurate description of the complexities of religion among the Sundanese today.

I. Dutch Colonialism

Before the arrival of the Dutch in Indonesia in 1596, Islam has been the dominant influence among the nobility and the leaders of Sundanese and Javanese. Simply put, the Dutch war with Islamic power centers for control of the island trade and this creates hostility prolong conflict Crusades into the arena of Indonesia. In 1641, they took over Malacca from the Portuguese and control of the sea lanes. Dutch pressure against Mataram kingdom so strong that they were able to seize the economic rights in mountainous areas (Priangan) West Java. Prior to 1652, large areas of West Java is their inventory. It began 300 years of exploitation of the Dutch in West Java which only ended when World War II.

The events of the 18th century Dutch presents a series of errors in the social, political, and religious. Throughout the lowlands of West Java suffered under conditions which are oppressive imposed by local authorities. An example is the area of ​​Banten. In 1750, the people revolt against the empire controlled by an Arab woman, Queen Sjarifa. According Ayip Rosidi, Queen Sjarifa is a stooge Netherlands. However, Vlekke found "Kiai Tapa", the leader, was a Hindu, and that the rebellion is directed to pemipin-Islam leader than the Dutch colonialists. (It is difficult to reconstruct the history of several sources because each group has its own interests that characterizes the way of recording events.)

J. Religion is not an issue until the year 1815

During the first 200 years of Dutch rule in Indonesia, little problem that is associated with religion. this happens because the Dutch practically not done anything to bring Christianity, the religious affiliation of the Dutch, to the people of Indonesia. Until 1800, there was a "church Company" that "church" only in name because the only function to serve the needs of workers in the Dutch East India Company (VOC). The agency regulate all activities of the Dutch in the Indonesian archipelago. Until the 19th century there was no city for Indonesian children so that the people have no way of knowing Christianity.

At the turn of the 19th century, the VOC went bankrupt and Napoleon occupied the Netherlands. In 1811, Britain became the Dutch East Indies officials. One of their initiatives is to open this land to missionary activity. However, little is done in Java by mid century. Nevertheless, some of the foundation has been laid in East Java and Central Java which became a model for the work among the Sundanese.

K. Culture system

The most famous political mistakes committed the Netherlands started in 1830. Political mistake is called a Cultural System (Cultuurstelsel), but actually more accurately called the system of slavery. This system intensified government efforts to drain more cash crops produced from the land. This culture system racking fifth crops of farmers as a replacement tax. By conducting a new crop such as sugar, coffee, and tea, the greater diolahnya farmland. The economic impact to the countryside is dramatic and important social ramifications. Passing through the middle of the century, private investment in the land of West Java began to grow and start popping plantations. Soil taken from the hands of farmers and given to big landowners. Towards 1870, the agrarian laws necessary to protect people's rights to land.

L. Population growth in Java

In 1851 in West Java, Sundanese numbered 786,000 souls. Within 30 years the population doubled. Priangan a focal point of trade in goods that accompanied the current rulers of the western and Asian immigrants (mostly Chinese). At the beginning of the 19th century it is estimated that one-seventh or one-eighth of Java island is covered by forest and wasteland. In 1815 the whole of Java and Madura only has 5 million inhabitants. That number increased to 28 million by the end of the century and reach 108 million in 1990. Population growth among the Sundanese may be non-religious factors are most important in the history of Sundanese.

M. Consolidation of Islamic influence

As more land being cleared and township-village emerging, Islam sends teachers to stay together with the community so that the influence of Islam grew in every habitat Sundanese. Islamic Teachers compete with the Dutch to control the nobility to become a leader among the people. Towards the end of the century, recognized Islam as the official religion of the Sundanese people. Strong beliefs against many types of spirits is considered as a part of Islam. Christianity, which came to the land of Sunda by mid-century a little impact to people outside of small pockets of Sundanese Christian.

N. Reformation of the 20th century

History of Sunda in the 20th century began with reforms in many areas. The Dutch government holding Ethical Policy in 1901 as affected by the sharp criticism on many fronts. This reform is particularly true in the areas of economics, including the development of agriculture, health, and education. People feel alienated by their own aristocratic tradition and Islam became their spokesman against the imperialistic expansion going on in the world through economic attacks European countries. Islam is one of the major religions are trying to adjust to the modern world. Reformers Movement that began in Cairo in 1912 exported everywhere. This movement creates two major groups in Indonesia. SI group was created for trade and nationalist. The other group is not political Muhammadiyah, but struggled to meet people's needs for education, health, and family.

O. There is no historical characteristics Sunda

Were prominent in the history of the Sundanese are their relationships with other groups. Sundanese people have little history of their own characteristics. Ayip Rosidi outlines five hindrances is the reason for the difficulty of defining the character of the Sundanese. Among other things, he gave the example of Java as a group of people who have a clear identity, contrary to the Sundanese people are lacking in this case.

Historically, the Sundanese do not play an important role in national affairs. Some very important events that have occurred in West Java, but usually these events are not events that have the characteristics of Sunda. Few people Sundanese be a leader, both in terms of conception and implementation of the national activities. Indeed, many Sundanese people involved in the events in the 20th century, but statistics say they did not so act. In this century, the history of the Sundanese is essentially a history of the Javanese.

P. Religious orientation of the 20th century

Religion is among the Sundanese cultural forms like those others who, in general, reflects the Javanese religion. The important difference is a stronger attachment to Islam than what can be found among the Javanese. Although viscosity is not as big or Bugis ethnic Madurese, but important enough to get special attention when we look at the history of the Sundanese.

One very important aspect in the Sunda religions beliefs dominated the pre-Islamic. Kepecayaan it is the main focus of the myth and ritual ceremonies in the life cycle Sundanese. Ceremonies paranti rope (the traditions and customary law) is always oriented primarily around the worship of Goddess Sri (Nyi Sri Pohaci Biosciences). Strength is also important spirit Nyi Roro Kidul, but not as Dewi Sri, and she is the queen of the South Sea and protector of all fishermen. Along the southern coast of Java, people fear and always meet the demands of this goddess until now. Another example is Siliwangi. Siliwangi is spiritual power is a force in the lives of Sunda. He represents another territorial authority in the cosmological structure Sundanese.

REFERENCES

• Edi S. Ekadjati, Sunda Society and culture, London: Girimukti Pasaka, 1984
• Zahorka Herwig, The Sunda Kingdoms of West Java, From Taruma Nagara to Pakuan Pajajaran with the Royal Center of Bogor, in 2007
• Ayatrohaedi: Sundakala, Excerpts Historical Manuscripts Sunda By "Committee Wangsakerta" Cirebon. Jaya Library, 2005.
• Aca, Parahiyangan Story: titilar ancestor script urang Sunda ka-16 century AD. Nusalarang Kabudayaan Foundation, London, 1968
• Edi S, Ekajati, Prince Wangsakerta polemic text, Jakarta: Library Jaya, 2005
• Joseph Iskandar, History of West Java: yuganing rajakawasa, New York: Geger Sunten, 1997