Sultan modernizes palace management<\/p>\n
By Sri Wahyuni<\/p>\n
YOGYAKARTA (JP): The kraton (palace) is gearing to mark its
\n253rd anniversary, which falls on Jumadilawal 29, 1933, on the
\nJavanese calendar, or Aug. 30, 2000.<\/p>\n
The anniversary will feature an orchestra and a Javanese
\nballet called Begawan Ciptoning. Some 1,000 kyai (Muslim
\nteachers) from a various provinces will recite the Koran.<\/p>\n
In conjunction with the anniversary, The Jakarta Post
\ninterviewed Sultan Hamengkubuwono X.<\/p>\n
Question: This year's celebration seems to be better prepared.
\nIs there a particular reason for this?<\/p>\n
Sultan: If people have that impression, it's probably because
\nof the orchestra, the theater and other performances. The idea
\ncame from them (artists). They wanted to perform in the kraton, I
\nsaid OK. I have the space and asked them to go on stage in
\nAugust. It's all their initiative and the plan sounds special.
\nThe kraton, as usual, initiated the Koran recital and the all-
\nnight wayang (shadow puppet) show.<\/p>\n
How do you position the kraton in the community so the people
\ncan participate in its activities?<\/p>\n
The kraton is flexible. Every ruling sultan has the right to
\nmake changes in keeping with society's dynamics. That explains
\nwhy, for example, there are no longer sacred dances in the
\nkraton. I exercised my right to ban such dances. I also made some
\nchanges in the kraton's management.<\/p>\n
What fundamental changes have you made?<\/p>\n
I introduced modern management.<\/p>\n
Why did you ban sacred dances from the kraton?<\/p>\n
The meaning of \"sacred\" depends on individual's perception. If
\nsomething is considered \"sacred\" only because the people's level
\nof education is inadequate, the argument is no longer relevant.<\/p>\n
What traditional values do you cherish and hold onto in the
\nkraton so the rapid developments in society do not overwhelm you?<\/p>\n
The question concerns philosophical symbolism, which is
\nuniversal. Changes only occur on the skin. The skin can change
\nover the course of time, but not universal values.<\/p>\n
In a coronation, for example, there is a philosophical symbol
\ncalled Banyak Dalang Sawunggaling Hardowalika which serves to
\nremind the king to be fair, wise and careful because everything
\nhe does have consequences for the people.<\/p>\n
Batik worn in the coronation carries an example of the so-
\ncalled universal symbolism. Now many people wear batik, so there
\nis no problem (with wearing batik in the coronation ceremony).<\/p>\n
But we do not know what will happen in 50 or 100 years. If
\nthere is no batik and the only clothes available are jeans,
\nshould the coronation be canceled just because batik is no longer
\navailable? Should the crown prince wear blue jeans instead?<\/p>\n
Again, blue jeans in this example is only the skin. It would
\nbe meaningless to wear batik if we did not understand the
\nuniversal symbolism. It is the substance that matters, not who
\nwears the symbol.<\/p>\n
How will the kraton participate in enforcing regional autonomy
\nwhen most of Yogyakarta's economic potentials belong to you?<\/p>\n
We let people to manage some of our property. I have even
\nbuilt irrigation facilities in the southern coastal area to help
\nimprove the well-being of locals. As long as they need it and can
\nmanage to cultivate the land, we let them.<\/p>\n
How do you explain to the people that the kraton is no longer
\nfeudalistic?<\/p>\n
I don't need to explain anything. They already know it.<\/p>\n
The provincial administration and the kraton are two separate
\nentities. The administration is not based on feudalism and the
\nofficials are not supposed to adopt feudalistic traits. Feudalism
\nis not the special trait of the kraton. People who do not come
\nfrom a feudalistic family background can be very feudalistic.<\/p>\n
Law No. 22\/1999 states that the selection of governor and vice
\ngovernor of Yogyakarta should take into consideration the
\noffspring of Yogyakarta's kraton and Puro Pakualaman (the living
\nquarters in the palace complex for members of the aristocracy).
\nWhat does that mean to you?<\/p>\n
It's up to the community (to understand it). The law says it
\nis so. There are pros and cons. Those who understand history
\nprobably will not mind the law but those who don't may say it's
\nundemocratic. Monarchies, like those in the West, can be
\ndemocratic, too. I have asked the Yogyakarta Legislative Council
\nto clarify the particular article on the kraton offspring.<\/p>\n
Does this mean that the law gives special privilege to the
\nkraton's offspring in every gubernatorial election?<\/p>\n
It again depends on what is meant by the sultan's offspring.
\nDoes this mean descendants of Sultan Hamengkubuwono I who do not
\nlive in Yogyakarta but are able to show from the family tree that
\nthey are the sultan's offspring?<\/p>\n
Do you have a special message on the kraton's anniversary?<\/p>\n
I just hope that the royal family will become good role models
\nfor the community.<\/p>\n
How do you see Indonesia in the future?<\/p>\n
We need new paradigms. What is outlined in the State Policy
\nGuidelines is not enough because geopolitics have changed. We are
\nin the era of globalization. We no longer talk about ideology,
\nbut information, technology, industry and marketing.<\/p>\n
Indonesia will be most vulnerable as it lies between the busy
\nPacific Ocean and the South China Sea. If the present problem of
\ndisintegration only involves locals, in the future foreigners
\ncould be involved.<\/p>\n
We need a new strategy to handle the problems of unity in this
\nhighly pluralistic nation.<\/p>\n
We should redefine the meaning of Indonesia's neutrality ....
\nThe concept of neutrality in international relations as designed
\nby our founding fathers needs updating. Now, hostile foreign
\ncountries do not need to send troops. They can just attack the
\nrupiah so that its value plunges. We need new paradigms.<\/p>",
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