'Concubines' reflection of a sultan's power

SURAKARTA, Central Java (JP): Selir (concubines) hold a fabled position in Javanese society.

Selir are a reflection of a Sultan's power and their presence is an accepted part of the folklore of Javanese kingdoms.

A study conducted by historian Suyatno Kartodirjo of Surakarta-based Sebelas Maret University revealed that their role went beyond being just "the other woman", but contributed a great deal to the subsistence of the great Javanese rites of the priyayi (Javanese nobility) class.

"It's the disappearance of the selir culture that somewhat accounts for the decreasing mastery of Javanese customs among the young priyayi generation," he remarked.

Suyatno, 57, possesses a doctorate degree in Indonesian history from Australian National University.

Speaking to The Jakarta Post, Suyatno said his two-year research titled The Social Changes and Men's Sexual Dominance Over Women in Priyayi Culture, would be published into a book.

The study was sponsored by The Ford Foundation in cooperation with Gadjah Mada University's Center for Population Studies.

Applying a qualitative methodology, Suyatno interviewed various knowledgeable sources, including family members of selir, young priyayi and Javanese dance teachers.

Most of his respondents were aged between 50 and 75 years old.

"As it was a qualitative study, I concentrated on the quality of the information, not the number of respondents," he explained, adding that respondents were often repeatedly interviewed.

Suyatno described the selir as a key agent in the socialization of Javanese culture and stressed that they were distinct from a modern mistress.

"The two are completely different," he asserted.

A mistress, according to Suyatno, was used by men to satisfy their sexual desires, while for the woman it was a vehicle to seek material security.

Suyatno does see resemblances between modern mistresses and selir, but maintains there is a gulf of difference in the role of the two.

"Being a selir was not that easy," he said.

A selir candidate had to meet certain requirements. For example, they had to be accomplished in Javanese dance and batik painting and versed in Javanese etiquette and language.

Attention toward ngadi saliro and ngadi busono were essential.

Ngadi saliro is the Javanese way of maintaining health and beauty -- especially inner beauty -- by making use of traditional herbs and medicine, while ngadi busono is the art of dressing beautifully.

"Priyayi demanded their selir to dress decently but erotically," Suyatno explained.

The selir were required to apply these tenets in daily life.

They were also charged with the responsibility of teaching the young about these customs. That way the continuation of established norms was guaranteed.

The mastery of dancing, batik painting, etiquette and ngadi saliro, explained Suyatno, were a must for a woman to become a selir.

Women from ordinary families who were to be brought in as selir had to undergo an apprenticeship-like program because they were often unaccustomed to these "proper" ways.

Though many now frown on the existence of selir, being one for a priyayi used to connote an immediate rise in a woman's social status.

"Their children would have the right to use a priyayi's noble title as well as have other facilities such as education," Suyatno said.

Up until the 1930s, the selir tradition among Javanese priyayi was still prevalent.

A regent, for example, could have up to four selir. They usually stayed in the same family house as the first wife.

The priyayi's first wife was always treated as the "queen" of the family whom all the selir would respect.

Only an "extraordinary" selir would be occasionally taken along by the priyayi to outside meetings.

Selir usually had to obey strict rules. They were not allowed to show a liking toward another man or they would face being banished from the priyayi's household.

"They (priyayi families) applied strict rules," said Suyatno.

Despite the often domineering life applied by the priyayi, Suyatno contended that society must not have a negative view of the selir as an institution.

"A selir was a legal wife. She performed all the important roles of socializing customs and norms. She was completely different from a regular mistress," he argued. (swa)