THE POLITICS OF HERITAGE
2013; Routledge; Volume: 41; Issue: 121 Linguagem: Inglês
10.1080/13639811.2013.804979
ISSN1469-8382
Autores Tópico(s)Asian Geopolitics and Ethnography
ResumoAbstract Relations between Indonesia and Malaysia are generally characterised by diplomatic pleasantries, with reference often made to 'shared values', 'special relationship' and 'common cultural traditions', all of which are purportedly anchored by the same racial and ethnic 'stock' (serumpun). Malaysian politicians and media in particular often mention the familial bond between the two countries (persaudaraan), borne by a common language, culture and history. Yet, in a general sense, bilateral ties over the last decade have been marked by rivalry, acrimony and conflict. Key issues include Malaysia's cavalier treatment of Indonesian foreign workers and various border or territorial disputes. Underlying these tensions is a low-level dispute over shared Indo-Malay cultural heritage and art forms, which increasingly overshadows all other aspects of the bilateral relationship. This article examines two of the most prominent bilateral spats in terms of this ongoing politicisation of cultural heritage: (1) the Southeast Asian (SEA) Games held in Jakarta and Palembang in 2011; and (2) UNESCO's awarding of batik as a distinctly Indonesian form of intangible cultural heritage. Keywords: Indonesia-Malaysia relationscultural heritagefootballbatikSEA Games Notes 1Raslan Citation(2010) gives a rare Malaysian perspective in Ceritalah Indonesia. 2 Angklung is a traditional bamboo musical instrument consisting of two to four bamboo tubes suspended in a bamboo frame, bound with rattan cords. It is popular in West Java and Banten, Indonesia. 3 Keroncong is an Indonesian musical style that typically makes use of the kroncong, a ukulele-like instrument, usually performed in an ensemble consisting of a flute, a violin, a guitar, a cello, a string bass, and a female or male singer. 4The term mamak refers to Malaysian Tamil Muslims, and a mamak street stall serves mamak food. 5Towards the end of the SEA Games it was reported in the Malaysian media that a Malaysian businessman visiting Jakarta had disappeared after one of the Malaysia-Indonesia matches. There was much fear for his safety and his name and image were widely broadcast. It turned out to be a false alarm. 6 Penyokong Malaysia mengambil iktibar di atas kejadian yang berlaku sepanjang temasya Sukan Sea di Indonesia baru-baru ini. Buktinya, ketika lagu kebangsaan Syria dimainkan semua berdiri bagi menghormati pasukan lawan (Sinar Harian, 2011). 7My warm thanks to Harold Crouch for this observation. 8 Ini pekerjaan yang mengasyikkan. Meski sekarang bekerja di negeri orang, Mbah merasa seperti di kampung sendiri … Matur nuwun sanget, sekarang Mbah, anak-anak, dan para cucu hidup berkecukupan (Suditomo et al. 2009: 100). 9 Sebelum tinggal di Kuala Terengganu, ia lahir dan puluhan tahun tinggal bersama keluarga besarnya di kota batik itu. Turun-temurun ia membatik, tapi tak pernah berkecukupan. Sebagai perajin, ia punya kewajiban menyetor kain batik buatannya ke rumah para juragan batik. Toh, hidupnya selalu kekurangan. 'Walaupun jumlahnya banyak, tetap saja harganya selalu murah. Hasilnya hanya cukup untuk makan, pakaian, dan sekolah', ia bercerita (Suditomo et al. 2009: 100). 10 Kini ia bersukacita. 'Selama di sini, setiap tahun anak dan cucu Mbah sudah disodori daftar mau meneruskan sekolah ke mana saja. Mbah juga diberi kesempatan pelesir ke mana pun yang Mbah suka,', ucapnya sumringah (Suditomo et al. 2009: 100). 11 Ratmini, pembatik asal Yogya yang bergabung dengan Fine Batik Malaysia, menuturkan, bukannya tak saying kepada negeri sendiri, selama tinggal di Malaysia ia justru merasa lebih dipahami dan dihargai. Ia tak pernah pusing dengan masalah sekolah, kesehatan, atau rekreasi. 'Jujur, tugas kami hanya membatik sebaik mungkin' (Suditomo et al. 2009: 101). 12My thanks to an anonymous IMW reviewer for this observation. 13Despite its UNESCO status and global prestige, the wayang of Java, Sunda and Bali does not enjoy untouchable status in contemporary Indonesia. Mirroring the fate of wayang kulit in Malaysia's northern states, wayang has been threatened by Islamist groups. For example, in September 2011, in Purwakarta, West Java, several statues depicting characters from the wayang shadow theatre were vandalised and destroyed by a mob emerging from a prayer session in the city's largest mosque (Krisna 2011). Although it was never determined which Islamic group was responsible for the damage, the hardline Islamic People's Forum (FUI) had opposed the statues when the project was announced by the Purwakarta city administration in 2010. FUI argued that the statues were 'against the Islamic identity of the city' and claimed the statues would encourage people to have 'superstitious beliefs' (ibid).
Referência(s)