Exploring India-Indonesia cultural links

Joyeeta Dutta Ray, Contributor, Jakarta

On March 30 2005, the Jawaharlal Nehru Indian Cultural Centre (JNICC) in collaboration with the University of Indonesia and Bhaskara, held a seminar, "Confluence", a symposium on cultural links between India and Indonesia.

Opened by former president Abdurrahman "Gus Dur" Wahid, and Indian Ambassador HK Singh at Erasmus Huis Auditorium, South Jakarta, several distinguished scholars were invited to contribute. Below is a summary of the discussion:

Indian Ambassador HK Singh: Indonesia and India have had close cultural ties spanning thousands of years. The process may have commenced centuries before the beginning of the Christian era. Jataka's stories of Buddhism refer to Swarnabhumi (Sumatra) and in Valmiki's Ramayana, we find mention of Yuvadipa or Java.

Among the many abiding traditions of the age-old ties has been the absorption of the two great Indian epics, the Ramayana and Mahabharata, into the sociocultural fabric of Indonesia. The renowned Indonesian tradition of puppetry, wayang, has tales from the epics as the central motif. All ancient inscriptions found in Indonesia up to 5th century A.D. are in Sanskrit, using the Pallava script.

Cultural bonds were reinforced in more recent times through Indian Nobel laureate Rabindranath Tagore in 1927. A shared struggle against colonialism also strengthened bonds between India and Indonesia in the recent past through the friendship between president Sukarno of Indonesia and Prime Minister Jawarharlal Nehru of India.

Dr. Somvir (Udayana University, Bali) on India and Indonesia past and present: The relationship between India and Indonesia is so integral that the two countries could not be completely separated, socially, culturally or even geographically. The recent tsunami is evidence of this, as it originated in Indonesia and went on to wreak havoc on the shores of south India.

Indonesia absorbed the three main religions of India -- Hinduism from ancient times, Buddhism in the medieval period and Islam from twelfth century onwards. It is to be noted that the transition and absorption was effected without any bloodshed through a peaceful and cohesive process.

The historical relations between the two countries became stronger when Rabindranath Tagore visited Java and Bali in 1927. Raden Mas Noto Suroto, a Javanese writer, was so influenced by Tagore that he named his eldest son Rawindra, after the great Nobel laureate. Later, K.H. Dewantara, a famous educationalist of Indonesia, established a school on the lines of Shanti Niketan (founded by Tagore in West Bengal) called Taman Siswa in Yogyakarta.

Dr. Budya Pradibta (University of Indonesia) on comparative cultural observations: Via literature, the connection between the two nations became warm and close. In Java, the influence of Vedic Culture was very strong. But the Indian Vedic culture was then "Javanized" and processed to take on the personality of Java, finally becoming the property of the Javanese (known as Javaaniseeringprosess by the Dutch)

One classic example is found in the Mahabharata. The female character Draupadi (Drupadi in Java), who in India is said to have been married to the five Pandavas -- Yudhisthira, Bhima, Arjuna, Nakula and Sahadeva, in modern Java has only one husband, Yudhishtira. The framework and personality of Javanese culture could not accept Druapadi's polyandrous marriage.

There is a belief held by Indonesians that some of the events of the Mahabharata and Ramayana took place in Indonesia. The belief is not altogether without foundation. In the Valmiki Ramayana, a verse is found in chapter 40 that translates to: "Full of endeavor, you should go and scour Yuvadvipa (island of Java), graced with seven kingdoms, as also the gold and silver islands adorned with gold mines. Suvarnadvipa or island of gold was the name for Sumatra, where even today there are gold mines.

Agus Aris Munandar (University of Indonesia) on art and architecture: Many cultural aspects connected with religion developed (in Indonesia) due to the acceptance of Hindu-Buddhist religions. In sculpture and sacred buildings of old Java, the creation was always constructed for religious necessity.

The architects were unknown because the architectural work was considered communal work, dedicated for religious life in society. The studies of Borobudur sculptures are an example of this where the architect and the precise king who proposed to the temple could not be traced.

When Indian culture was absorbed, the old Javanese society started to recreate those cultures. The foreign elements could not be accepted and replicated easily. In its development, the architecture of Hindu-Buddhist sacred buildings in Java took on their own characteristics that no longer retained similarities with the originals.

Dr. Suryanto (Sanata Darma University, Yogyakarta) on cultural ties between two educational systems:

There are many similarities between the Gurukula (Vedic Hindu Indian Schools) and pondok pesantren (traditional Indonesian Muslim schools).

The Gurukul system necessitated that students live away from home, close to the teacher. Gurukul education formed the basis of the brahmachari asrama (celibate student life). For 12 years, the initiated student had to lead an ascetic life and memorize the Vedas.

Teachers of the Vedic age were men of the highest caliber of knowledge and spiritual progress. Gurus tried to develop the quality of students, building character as much as education.

In Indonesia, similarly, the most traditional educational institutions -- the pondok pesantren -- are based purely on the ancient Islamic teachings of kitab salf (sacred classical texts). A charismatic leader, the kiai, who is often the absolute authority, guides the pondok pesantren.

Dr. Peter Ferdinandus (ASDEP, Urusan Arkeologi Nasional, Jakarta) on India's impact on Indonesian musical instruments: By legend and tradition Indian music has its roots in the Veda, with a 3,000-year-old tradition. But classical music in Indian culture may be considered religious rather than secular.

When Buddhism and Hinduism penetrated into Indonesia, the new religions brought with them a new wave of musical traditions. A variety of music and instruments were introduced then, like the conch or sankha, used both as a trumpet and for religious purposes (to frighten away bad spirits).

Temple music in the ninth and 10th centuries shifted to the royal courts in the 11th century, and played an important role in society through distribution at all levels of society, including rural areas.

Richadiana Kartakusuma (ASDEP, Urusan Arkeologi Nasional, Jakarta) on the influence of Hinduism-Buddhism on Javanese culture and society:

Hindu-Buddhist cultural elements that came into Indonesian society invariably underwent further development. Such diffusion of cultural elements was not a mechanical process. Societies may both accept or reject new cultural elements, depending on whether the new elements fit into the receiving culture.

The potency to create something specific out of foreign material has been designated "local genius". It goes to show how successful the Javanese have been in interacting with Indians who mingled without any violence and in reacting to the challenges of nature.