Exploring India-Indonesia cultural links<\/p>\n
Joyeeta Dutta Ray, Contributor, Jakarta<\/p>\n
On March 30 2005, the Jawaharlal Nehru Indian Cultural Centre
\n(JNICC) in collaboration with the University of Indonesia and
\nBhaskara, held a seminar, \"Confluence\", a symposium on cultural
\nlinks between India and Indonesia.<\/p>\n
Opened by former president Abdurrahman \"Gus Dur\" Wahid, and
\nIndian Ambassador HK Singh at Erasmus Huis Auditorium, South
\nJakarta, several distinguished scholars were invited to
\ncontribute. Below is a summary of the discussion:<\/p>\n
Indian Ambassador HK Singh: Indonesia and India have had close
\ncultural ties spanning thousands of years. The process may have
\ncommenced centuries before the beginning of the Christian era.
\nJataka's stories of Buddhism refer to Swarnabhumi (Sumatra) and
\nin Valmiki's Ramayana, we find mention of Yuvadipa or Java.<\/p>\n
Among the many abiding traditions of the age-old ties has been
\nthe absorption of the two great Indian epics, the Ramayana and
\nMahabharata, into the sociocultural fabric of Indonesia. The
\nrenowned Indonesian tradition of puppetry, wayang, has tales from
\nthe epics as the central motif. All ancient inscriptions found in
\nIndonesia up to 5th century A.D. are in Sanskrit, using the
\nPallava script.<\/p>\n
Cultural bonds were reinforced in more recent times through
\nIndian Nobel laureate Rabindranath Tagore in 1927. A shared
\nstruggle against colonialism also strengthened bonds between
\nIndia and Indonesia in the recent past through the friendship
\nbetween president Sukarno of Indonesia and Prime Minister
\nJawarharlal Nehru of India.<\/p>\n
Dr. Somvir (Udayana University, Bali) on India and Indonesia
\npast and present: The relationship between India and Indonesia is
\nso integral that the two countries could not be completely
\nseparated, socially, culturally or even geographically. The
\nrecent tsunami is evidence of this, as it originated in
\nIndonesia and went on to wreak havoc on the shores of south
\nIndia.<\/p>\n
Indonesia absorbed the three main religions of India --
\nHinduism from ancient times, Buddhism in the medieval period and
\nIslam from twelfth century onwards. It is to be noted that the
\ntransition and absorption was effected without any bloodshed
\nthrough a peaceful and cohesive process.<\/p>\n
The historical relations between the two countries became
\nstronger when Rabindranath Tagore visited Java and Bali in 1927.
\nRaden Mas Noto Suroto, a Javanese writer, was so influenced by
\nTagore that he named his eldest son Rawindra, after the great
\nNobel laureate. Later, K.H. Dewantara, a famous educationalist
\nof Indonesia, established a school on the lines of Shanti Niketan
\n(founded by Tagore in West Bengal) called Taman Siswa in
\nYogyakarta.<\/p>\n
Dr. Budya Pradibta (University of Indonesia) on comparative
\ncultural observations: Via literature, the connection between the
\ntwo nations became warm and close. In Java, the influence of
\nVedic Culture was very strong. But the Indian Vedic culture was
\nthen \"Javanized\" and processed to take on the personality of
\nJava, finally becoming the property of the Javanese (known as
\nJavaaniseeringprosess by the Dutch)<\/p>\n
One classic example is found in the Mahabharata. The female
\ncharacter Draupadi (Drupadi in Java), who in India is said to
\nhave been married to the five Pandavas -- Yudhisthira, Bhima,
\nArjuna, Nakula and Sahadeva, in modern Java has only one husband,
\nYudhishtira. The framework and personality of Javanese culture
\ncould not accept Druapadi's polyandrous marriage.<\/p>\n
There is a belief held by Indonesians that some of the events
\nof the Mahabharata and Ramayana took place in Indonesia. The
\nbelief is not altogether without foundation. In the Valmiki
\nRamayana, a verse is found in chapter 40 that translates to:
\n\"Full of endeavor, you should go and scour Yuvadvipa (island of
\nJava), graced with seven kingdoms, as also the gold and silver
\nislands adorned with gold mines. Suvarnadvipa or island of gold
\nwas the name for Sumatra, where even today there are gold mines.<\/p>\n
Agus Aris Munandar (University of Indonesia) on art and
\narchitecture: Many cultural aspects connected with religion
\ndeveloped (in Indonesia) due to the acceptance of Hindu-Buddhist
\nreligions. In sculpture and sacred buildings of old Java, the
\ncreation was always constructed for religious necessity.<\/p>\n
The architects were unknown because the architectural work was
\nconsidered communal work, dedicated for religious life in
\nsociety. The studies of Borobudur sculptures are an example of
\nthis where the architect and the precise king who proposed to the
\ntemple could not be traced.<\/p>\n
When Indian culture was absorbed, the old Javanese society
\nstarted to recreate those cultures. The foreign elements could
\nnot be accepted and replicated easily. In its development, the
\narchitecture of Hindu-Buddhist sacred buildings in Java took on
\ntheir own characteristics that no longer retained similarities
\nwith the originals.<\/p>\n
Dr. Suryanto (Sanata Darma University, Yogyakarta) on cultural
\nties between two educational systems:<\/p>\n
There are many similarities between the Gurukula (Vedic Hindu
\nIndian Schools) and pondok pesantren (traditional Indonesian
\nMuslim schools).<\/p>\n
The Gurukul system necessitated that students live away from
\nhome, close to the teacher. Gurukul education formed the basis of
\nthe brahmachari asrama (celibate student life). For 12 years, the
\ninitiated student had to lead an ascetic life and memorize the
\nVedas.<\/p>\n
Teachers of the Vedic age were men of the highest caliber of
\nknowledge and spiritual progress. Gurus tried to develop the
\nquality of students, building character as much as education.<\/p>\n
In Indonesia, similarly, the most traditional educational
\ninstitutions -- the pondok pesantren -- are based purely on the
\nancient Islamic teachings of kitab salf (sacred classical texts).
\nA charismatic leader, the kiai, who is often the absolute
\nauthority, guides the pondok pesantren.<\/p>\n
Dr. Peter Ferdinandus (ASDEP, Urusan Arkeologi Nasional,
\nJakarta) on India's impact on Indonesian musical instruments: By
\nlegend and tradition Indian music has its roots in the Veda, with
\na 3,000-year-old tradition. But classical music in Indian culture
\nmay be considered religious rather than secular.<\/p>\n
When Buddhism and Hinduism penetrated into Indonesia, the new
\nreligions brought with them a new wave of musical traditions. A
\nvariety of music and instruments were introduced then, like the
\nconch or sankha, used both as a trumpet and for religious
\npurposes (to frighten away bad spirits).<\/p>\n
Temple music in the ninth and 10th centuries shifted to the
\nroyal courts in the 11th century, and played an important role in
\nsociety through distribution at all levels of society, including
\nrural areas.<\/p>\n
Richadiana Kartakusuma (ASDEP, Urusan Arkeologi Nasional,
\nJakarta) on the influence of Hinduism-Buddhism on Javanese
\nculture and society:<\/p>\n
Hindu-Buddhist cultural elements that came into Indonesian
\nsociety invariably underwent further development. Such diffusion
\nof cultural elements was not a mechanical process. Societies may
\nboth accept or reject new cultural elements, depending on whether
\nthe new elements fit into the receiving culture.<\/p>\n
The potency to create something specific out of foreign
\nmaterial has been designated \"local genius\". It goes to show how
\nsuccessful the Javanese have been in interacting with Indians who
\nmingled without any violence and in reacting to the challenges of
\nnature.<\/p>",
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