Literature at FKN VII Palembang

By An. Ismanto

Palembang and Jambi are zones in between, either politically or culturally. Both regions were once a dispute area over political power between Malacca and its continuer (Johor-Riau) and Majapahit and its continuer (Mataram). Due to this dispute, Palembang and Jambi gained strong influence of Majapahit-Java.

It can be seen in the titles attached to the rulers of Palembang and Jambi. Hypothetically speaking, Palembang and Jambi are political entity in traditional geographic domain of Malay (Sumatera) yet embrace Majapahit-Java political identity.

The sentimental rivalry triggered by Malacca‘s grudge to Majapahit resulted in not only political organization but also cultural realm, particulary literature. V. I. Braginsky (1998) presumes that Hikayat Hang Tuah, one of Malay traditional written literature masterpieces, is a historical allegory that reflects this rivalry.

The oral materials of this work have been in Malay people for a long period, but Hikayat Hang Tuah was only finished in the 18 century, with such adjustments that Malacca/ Johor-Riau vis a vis Majapahit/Jambi. As a result, according to Liaw Yock Fang (1975) and Kassim Ahmad (1997), Hikayat Hang Tuah presents as a literary work containing strong anti-Java elements.

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FKN VII (Festival Keraton Nusantara) which is going to be held in Palembang on September 2010 opens the chance to investigate the “rivalry” between Malacca/ Johor-Riau/ Malay and Majapahit/ Jambi/ Java. The investigation does not mainly aim to open the old wound about the destructive rivalry between Malacca and Majapahit, instead, it aims to draw a lesson from the rivalry history. From this understanding, we can arrange a preventive cultural strategy to restrain the destructive effects of the rivalry which, by different understanding, still occurs hitherto.

Since the real basis of Malay cultural tradition is literature, then the first action to do is to review and revitalize the richness of Malay traditional literature preserved in Palembang. As the host, Palembang possesses both intelectual access and great funding to perform it.

In 2006, Manassa Sumsel (Masyarakat Pernaskahan Nusantara Sumatera Selatan) published a catalog of Palembang manuscripts. This publishing was a follow up of a research conducted in 2003. Most of the manuscripts identified in this catalog were written at around 18 and 19 centuries AD at the time of Palembang Darussalam Sultanate.

The catalog contains a brief review on 215 manuscripts which discuss various religious themes such as tasawuf (mysticism), tafsir (religious interpetation), history and correspondence. These manuscripts were originated from a collection kept by some families of Palembang Darussalam Sultanate descendant, of intelectual Arab descendant, or ulema family from the time of the Sultanate. Most of the manuscripts were 200 years old and handwritten in Malayan or Arabic Javanese script.

Malay written literature produced in the time of Palembang Sultanate are also preserved in several libraries in Indonesia and Netherland. Leiden University Library keeps at least 65 manuscripts of Sultan Badaruddin collection brought from Palembang after the Sultanate was defeated by the Dutch in 1825.

Meanwhile, National Library of Indonesia in Jakarta keeps 45 manuscripts from Palembang, some of them are Undang-undang Palembang, Undang-undang Bolang Tengah, Undang-undang dan Aturan Palembang, and Undang-undang Pasemah. There are also works of Sultan Mahmud Badaruddin such as Hikayat Martalaya and Pantun Sultan Badaruddin, and manuscripts based on Mahabharata such as Hikayat Pandawa Lebur and Hikayat Pandawa Lima.

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The richness of Palembang written literature should become part of FKN VII. However, Sultan Iskandar Mahmud Badaruddin‘s statement in Kompas somewhat bothers us in which he stated that “the festival is an opportunity for the sultanates or kingdoms in Indonesia to exhibit heirlooms, customs and traditions, culture, carnivals and kings‘ dialogues”. Certainly, this statement makes us wonder, “Is Palembang literature, which becomes one of the basis of cultural tradition, not included in the agenda?”

We hope that Palembang traditional literature will become part of FKN VII. However, the scope of its richness will be ineffective if it is performed passively, such as only by holding an exhibition on Malay preserved manuscripts. Such a passive method will not attract the public. Neither does it give massive knowledge about the richness of Palembang traditional literature.

Revitalization on the manuscripts will better be done by keeping their “packaging” up to date. Revitalization can be performed, for instance, by manuscripts transliteration and then publish them in books or make them themes for series of documentary movies, or transform them into traditional and modern performing art.

What should become the emphasis is that the essense of FKN none but the cultural preservation, though, it does not necessarily mean putting aside such aspects as tourism and economy. Thus, the statement of Head of the Department of Culture and Tourism of South Sumatera, Moehammad Jhonson, in the preparation meeting of FKN VII, must be responded wisely: “Last but not least, the festival is an effort to enhance tourists visit.”

Richness and pride upon Palembang cultural achievement – as well as of other kingdoms/ sultanates – must not be subordinated from tourism and economic interest.

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An. Ismanto, editor at MelayuOnline.com

Translation by Apri Widiastuti (trns/10/02-10)

Photo: http://kerajaan-indonesia.blogspot.com

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