Weaving a Little Story About Indonesia

Tauhid Nur Azhar

For history enthusiasts and researchers, Nusantara or Indonesia is a locus filled with exotic civilization that holds many mysteries and seems endless to explore.

Not to mention foreign experts with high reputations like Denys Lombard, a French historian specializing in East and Southeast Asia, and more specifically Indonesia, who have produced many scientific works by exploring the story of our country’s past. Lombard, born into a family of humanist scholars, where his father, Maurice Lombard (1904–1965), was a medieval historian. Lombard himself graduated from Lycée Louis le Grand (1955) and Ecole Pratique des Hautes Etudes (1963). He later defended his dissertation at the University of Paris (1990).

One of his scientific works that has inspired me to continue studying the history of Nusantara is his trilogy, Nusa Jawa Silang Budaya, which has been reprinted in Indonesian and is available at Gramedia bookstores.

Denys Lombard, with his meticulous and detailed approach, unravels various facts related to the journey of human beings in Nusantara, ultimately giving birth to a nation that has become our beloved country, Indonesia.

Various important events have become his notes and document the growth of civilization, which has experienced many ups and downs, adaptations, assimilations, aggressions, invasions, catastrophes, and various human behaviors within it.

The scarcity of documentation and the abundance of oral historical sources require high persistence and objectivity in managing data to match the actual historical facts.

Reports from envoys like Rickloff van Goens, who later became the 13th Governor-General of the Dutch East Indies from 1678–1681, provide a narrative description of the situation in Mataram during the reign of Sultan Agung Hanyokrokusumo, which Lombard wrote in a narrative style closer to storytelling than an academic manuscript.

Other historical sources that often captivate me with their storytelling and dramatic effects in my mind are the works of Romo Mangun Wijaya. The trilogy Roro Mendut takes me on a journey through time and makes me feel like I’m part of Lusi Lindri’s adventure as a special royal guard, Trinisat Kenyo, who takes me on a journey from Pati, Progo Valley, to the Bogowonto River. It also helps me construct descriptions related to physical appearance, behavior, language, and the psychology of Mataram rulers and various conflicts that occurred around them.

And what’s not unique, I’ve learned a lot about the history of Medang or Mataram, from the era of Queen Shima, Sanjaya, to the relocation of the capital from Bhumi Mataram to East Java by Mpu Sindok, through Seno Gumira Ajidarma’s novel, Nagabumi.

However, I also try to read and learn about Nusantara history from the works of British bureaucrats who are also humanist scholars, such as Sir Stamford Raffles. Sir Thomas Stamford Bingley Raffles (1781–1826) was the Lieutenant Governor of the Dutch East Indies, ruling for five years from 1811–1816.

And it turns out that Raffles also had a basic understanding of epigraphy, as can be seen from his phenomenal work, The History of Java. In the context of Nusantara epigraphy, Raffles categorized inscriptions into four categories based on the characteristics of the script used, namely: inscriptions using the Devanagari script, inscriptions related to the Javanese script used in West Java, inscriptions using a script other than Devanagari and Javanese, and the Kawi or Old Javanese script. Some of the inscriptions he discussed include the Berbek, Hantang, Batu Tulis, and Kawali inscriptions.

With more than 700 languages spoken in Nusantara, there are many models of writing, including the diversity of scripts within it. Scripts commonly used include Pallawa, Old Javanese, and the Pegon script, which was influenced by Middle Eastern culture.

Historical records can be traced through written documents, where during that time, written documents were often found in the form of inscriptions. Therefore, epigraphic skills are required. Many foreign epigraphers have studied inscriptions in Indonesia, including Raffles. There are also Casparis, Krom, and Brandes.

From our treasure trove of knowledge, there is one legendary figure in epigraphy, Boechari. Boechari often presents theories based on the analysis of inscriptions or manuscripts that sometimes differ from those of foreign scholars. One of Boechari’s theories is about the origin of the Sailendra dynasty.

Boechari has proposed a theory about the origin of the Sailendra dynasty in Indonesia. This theory aims to refute foreign scholars’ theories. R.C. Majumdar, an Indian scholar, believes that the Sailendra dynasty originated from Kalingga in southern India. Nilakanta Sastri, another Indian scholar, suspects that it originated from Pandhya in southern India.

G. Coedes, a French scholar, leans towards the theory that the Sailendra dynasty originated from Funan or Cambodia. J.L. Moens, a Dutch scholar, supports the theories of the two Indian scholars.

However, based on the Sojomerto inscription, Boechari concludes that the Sailendra dynasty originated from Indonesia. The basis is the mention of the name Selendra, which is clearly an Indonesian spelling of the Sanskrit word Sailendra. (Djulianti Susantio, 1991)

Isn’t that fascinating? As a cultural hub, Java during the Mataram Kuna or Medang era seems to have had an extraordinary cultural dynamics. I’d like to elaborate on this, as I’ve obtained various data related to the Medang Kingdom from the Nagabumi novel by Empu Seno Gumira Ajidarma.

Through the process of reading, studying, and listening to the Nagabumi novel, I obtained various information about the achievements of the Shiva Plateau, which presents the cultural achievements of the Mataram Kingdom, which had its capital in Bhumi Sambara (part of the data mentions Mantyasih, Tamwlang, Poh Pitu, or Watugaluh, Watan, and Mamrati).

This is truly awe-inspiring, as it shows the intellectual and cultural achievements of our ancestors. Since the 8th century (732 AD), the Syailendra, Sanjaya, and Isyana dynasties have developed an extraordinary intellectual and cultural achievement. Adaptation, assimilation, innovation, and procreation have been demonstrated through the establishment of a region that gave birth to the glory of the Nusantara civilization at that time.

Various methodological processes seem to have given rise to a cultural approach that not only emphasizes the role of accommodating functions and meeting needs but also has the ability to give birth to aesthetics and cultural intelligence that is embodied in various masterpieces that become a hallmark of a nation’s progress.

The intelligent system in state governance, infrastructure development, and resource management has been running in tandem with the concept of regional development, marked by the establishment of areas that become centers of social activity.

The existence of Prambanan, Sewu, Ijo, Ratu Boko, Plaosan, Kalasan, Sambisari, Kedulan, Bumi Shambara (Borobudur), Pawon, Mendut, and Gedung Songo on Mount Ungaran, as well as the Dieng complex, is evidence of the creation of a development mechanism with an environmental orientation, prioritizing functional balance and harmony.

Sthapaka and Sthapati, priest-engineers who are experts in designing buildings and calculating the strength of structural construction, will conduct geological surveys of the land using the mechanism of bhumipariksa. After the topography and geological character of the land are mapped and data is collected, the design process or bhumisamgraha will be carried out. One of the notable Sthapaka figures is Gunadharma, the architect of Samaratunga, who was tasked with leading the planning team for Kamulan Bhumisambara.

During the Mataram and Medang eras, the profession of creative industry has developed rapidly, especially in the fashion sector. Wdihan is a men’s clothing provided by mabshana or clothing merchants who can also be tailors and designers, known as pawdihan and related professions such as manglakha (red dye), manila (blue dye), mawungkudu (mengkudu dye), and manapus (silk producer).

In the 7th to 9th centuries, yarn was made from cotton and spun, woven, and sewn. Meanwhile, ceramic or earthenware products have also begun to be used in daily household activities and various religious ceremonies (Shiwa and Mahayana) as well as royal activities such as the Sima (tax-free zone) inauguration ceremony.

The fiscal mechanism for operational and administrative expenses has been managed by various state institutions, including the mangilala dwarja haji, which is still used until the Pajang and Mataram Islamic kingdoms. Dwarja Haji has become a fiscal instrument and supervisor of development processes in various regions of the kingdom, including semi-autonomous areas such as the Sima.

The organizational structure of the central government is known to have a main administrator who carries out the functions of state governance on behalf of the king. There are also three triumvirs known as sang mana katrini, consisting of pangkur, tawan, and titip. Below them are several high-ranking officials such as wadwa, parujar, pangurang, pihujung, and kalang.

Several centuries later, Majapahit still applied a similar organizational structure to Kadatuan Mataram. During the Majapahit era, especially during the reign of Hayam Wuruk, which had stabilized the process of state establishment, there were several public administrators as follows:

Rakryan Mahamantri Katrini (filled by the king’s sons)
Rakryan Mantri ri Pakira-Kiran (ministers who participate in making government policies)
Dharmmadhyaksa (public officials related to religious law)
Dharmma-upapatti (pemangku keagamaan)
Bhattara Saptaprabhu (council of state advisors).

Meanwhile, for defense and security needs during the Kadatuan Mataram era, there were various military units that formed the Senabala known as Kadatuan Pariraksa or Kadatuan Guda Pariraksa, which served as the state’s intelligence agency.

References to law and governance in the Kadatuan Mataram era often refer to the Arthasastra book from Jambudwipa.

Meanwhile, the monetary system has recognized exchange instruments such as kati, tahil, masa, kupang, and inmas, a type of currency made from various metals, including gold. Perhaps at that time, there was a kind of institution that carried out functions similar to a central bank, which among other things played a role in determining the exchange rate.

Returning to various professions in society that have developed in various lines, at that time, there were also manubar experts in making paint, pandai wsi experts in metalworking, and pandai mas experts in making jewelry from precious metal (gold). There were also mangdyun experts in ceramics and earthenware, and manganyamanam experts in weaving various natural fibers such as bamboo and rattan.

Returning to the creative industry, including fashion or wdihan, there are several information and classifications related to types and functions. For men’s clothing, there is wdihan putih, wdihan kalyaga (red fabric), wdihan sulasih (clothing with sulur and bunga sulasih motifs), wdihan ambay ambay (organic batik with bebungaan motifs), wdihan rangga (batik with lily flower motifs), wdihan ganjar patra sisi (batik with sulur motifs on the edges), and wdihan ronparibu (batik with leaf motifs). There is also wdihan ayami himi himi or batik with kembang randu and shell motifs.

The use of these fabric models and motifs depends on the concept of the four colors or kasta for Shiwa (Hindu) followers.

For women, cloth as part of adibusana is called ken. There are ken jaro, kalyaga, pinilai, bwat wetan, bwat lor, pangkat, bwat ingulu, halang pakan, atmaraksa, and kalangwatan. Each has a different function, including as a social identity. Something that was originally not present in the original culture of Yawadwipa, which tends to be egalitarian and has a democratic social order.

Jumping to several centuries later, the book “Senopati Pamungkas” by Arswendo Atmowiloto has sent me to understand the history of Majapahit, not just through formal historical texts, but also through the perspective of Upasara Wulung, a special senopati of Singhasari who later became a witness to the tragedy and the founding of Majapahit, which was marked by horizontal conflicts, foreign invasions, and romanticism involving princesses like Dewi Gayatri.

Upasara Wulung is a fictional character developed by Arswendo Atmowiloto. Sakti mandraguna and depicted as having blue blood, as he is believed to be the son of a king who was born from a woman who was not a queen or concubine. They were scattered throughout various regions of the kingdom and, when grown, were gathered in a perdikan in the palace to be trained as knights.

The cognitive journey with Upasara Wulung has introduced me to major figures of Majapahit like Ronggolawe, Nambi, and shadow figures like Maha Singanada and Siladri, who is believed to be Adityawarman, a relative of King Kertanegara who traveled extensively in Swarnadwipa or Sumatera and became the founder of the Pagaruyung kingdom.

There are also opportunistic politicians like Dyah Halayudha, who are not mentioned in many primary sources of Majapahit history, but are often mentioned in informal sources and are considered to have greatly influenced the course of Majapahit history.

The sources of the above text are various books that I have enjoyed reading. I would like to express my gratitude to the authors (Romo Mangun Wijaya, Seno Gumira, and Mas Wendo) who have conducted in-depth research, resulting in data that is highly reliable.

From the various stories and facts above, at least we can conclude that our ancestors were able to develop a civilization that was extraordinary. Of course, with the note that the rapid development also recorded the presence of human flaws that are not perfect and may even lead to disasters. But that is the reality that we must learn from to live better today and construct a more visionary future.

However, there is another approach based on the development of science and technology, with systematic and methodological methods that can reduce perceptual bias.

Technology has also been proven to be a solution to many problems that have been limited by resource constraints and literacy. Similarly, an academic approach can help increase accuracy and objectivity in evaluating an event or phenomenon that is part of national history.

My friend, Pak Anto Satriyo Nugroho, Head of the Artificial Intelligence and Cybersecurity Research Center, BRIN, who is also an activist of INAPR (Indonesian Association for Pattern Recognition), once initiated a series of webinars featuring presentations from several researchers with diverse backgrounds, united by the concept or principle of pattern recognition.

One of the most interesting topics was when the topic was presented on the material and discussion related to pattern recognition in ancient manuscripts, which are valuable historical relics.

In the webinar, the Ancient Manuscript Digitalization and Indexation (Amadi) program and DREAM (Digital Restoration and Enhancement of Ancient Manuscript) were introduced. The speaker and main researcher was Dr. Setiawan Hadi from Pajajaran University.

It is undeniable that the presentation in the webinar showed that information technology, including artificial intelligence, which is in the realm of image processing, NLP, Large Language Model, deep neural network, etc., will play a significant role in the process of conserving data sourced from ancient manuscripts of historical value, and will also provide new directions in our efforts to map and learn from the construction of civilization that has been sublimated into a collection of historical artifacts that are currently being studied with available methodologies.

With the help of artificial intelligence, we will be able to optimize manuscripts, images, or photographs of artifacts, maps, architectural designs, genetic data, language distributions, and anthropometric characteristics of Indonesian humans as historical materials that can be reconstructed and presented in various forms of learning models that can simulate in detail, accurately, and validly the sequence of civilization’s journey, which will certainly become an important learning resource in the process of reviewing and planning for the future.

Artificial intelligence and various cutting-edge technologies can play a strategic role in the construction of national development, including optimizing the research and learning process in the humanities related to the existence of the historical chain of the nation. A great nation known as Nusantara since the dawn of human civilization.

This great nation, located on the equatorial islands, has a long history of interaction with various nations throughout its history.

There are various ethnic groups and migration theories that have accompanied the growth and greatness of the Indonesian nation. From the era of the first kingdoms in the Nusantara region to the later independence and sovereignty of the country with the will and aspirations of its own people.

Even around the 1st century, Claudius Ptolemeus, through his book published around 150, Geographia, described the existence of a region far to the east of Greece. He called it Argyre, or the land of iron, or the land of silver, not far from the land of Barus, the origin of Barus kapur and the Malay Peninsula.

Undang Ahmad Darsa, a lecturer at the Faculty of Cultural Sciences, Pajajaran University, who wrote the paper Kropak 406, Carita Parahyangan and Fragmen Carita Parahyangan in 2004, published by the Museum of Sri Baduga, estimates that the area visited by Ptolomeus might be Salakanagara.

In the manuscript Pustaka Rajyarajya i Bhumi Nusantara written by Pangeran Wangsakerta from the Cirebon Sultanate around 1677–1698, which consists of 26 volumes, it is written that Salakanagara had a king named Dewawarman who came from India and was previously an Indian envoy in Java. He later married Pwahaci Larasati, the daughter of the local leader, Aki Tirem or Sang Aki Luhurmulya. Where Pwahaci in Sundanese oral tradition is often referred to as Nyai Sari Pohaci.

The source also informs that Aki Tirem Luhurmulya, who was the local leader around Teluk Lada Pandeglang, came from the eastern coast of Sumatra or Swarnadwipa.

Although many historians now doubt the manuscript written by Pangeran Wangsakerta, according to Ayatrohaedi, an archaeologist and author of the book Sundakala, if this manuscript is genuine, many early kingdoms in Nusantara can be revealed.

It’s not just about humans and their kingdoms, but other instruments related to the construction of civilization, such as food and culinary profiles in Nusantara, are rich in the assimilation of various types of spices from various parts of the world.

Plants for spices that have been cultivated in Java for a long time include pepper, black pepper, white pepper, and Javanese chili. Meanwhile, kemukus has been an export product to China since the 1200s.

Meanwhile, galangal is a native plant of Java. Italian explorer Marco Polo noted that this plant was produced in Java around the 13th century. Ginger and onions were also mentioned as products sold in villages.

Many spices in the Nusantara culinary heritage come from abroad. Food ingredients such as chili peppers, pineapples, sapodillas, corn, papayas, passionfruits, and cassava are believed to have been brought by European colonizers who came to Nusantara. These ingredients originated from South America. Meanwhile, commodities that were exported from Nusantara in the past included terasi, palm sugar, rice, coconut oil, and Javanese asem.

On the other hand, cumin, saffron, and coriander came to Nusantara from the Middle East or Mediterranean region. There are also Greek influences in Javanese cuisine. This data can be traced in “Early Tenth Century Java from the Inscriptions” by Australian epigraphist Antoinette M. Barret Jones.

The flavor profile of Javanese or Nusantara cuisine around the 10th century is believed to have been dominated by the flavors and aromas produced by spices such as ginger, turmeric, cardamom, galangal, and pepper.

VOC envoy Rijklof van Goens was impressed when he attended the annual feast of King Amangkurat I in 1656, where he saw various dishes served at the banquet with different cooking methods and flavors.

The food was an offering from the regents of Mataram who came to the capital city with their own cooks and ingredients to present their regional specialties.

Meanwhile, the description of food and ingredients in ancient Sunda can be seen in a manuscript written during the era of Sri Baduga Maharaja or Prabu Jayadewata (1482–1521). As described in the Carita Parahyangan manuscript, which is included in the National History of Indonesia Volume II by Nugroho Notosusanto et al., Prabu Jayadewata created a guidebook called Sanghyang Siksa Kandang Karesian (SSKK). This 1518 CE manuscript is encyclopedic in nature and provides a general moral guide and practical advice for community life in Sunda Pajajaran.

The SSKK manuscript contains expressions and explanations about the ten virtues, ten devotions, ten senses, five protectors, and the division of the five directions of the wind.

In their book, Sewaka Darma (Kropak 408); Sanghyang Siksa Kandang Karesian (Kropak 630); Amanat Galunggung (Kropak 632), Saleh Danasasmita et al. explain that the SSKK manuscript was taught by a wise man to those seeking happiness.

In the SSKK, culinary classification and various cooking methods of ancient Sunda cuisine are introduced, including:

Sarwa Iwiraning olahan ma; nyupar-nyapir, raramandi, nyocobék, nyopong konéng, nyanglarkeun, nyaréngséng, nyeuseungit, nyayang ku pedes, beubeuleman, panggangan, kakasian, hahanyangan, rarameusan, diruruum, amis-amis; singsawatek kaolahan, hareup catra tanya.

There are spicy dishes, grilled dishes, roasted dishes, and many other cooking methods. The cooking method also considers the main ingredients used in each dish. For example, there are special ways to cook fish or chicken.

The SSKK manuscript states: “Teher pélag olah-olah, na paray dikembang lopang: hurang ta dikembang dadap, na hitu dipais tutung, lendi ta dipais bari, na lélé disososabék, na deleg dipanjel-panjel, na hikeu dileuleunjeur, na kancra dilaksa-laksa, sisitna diraramandi, tulangna dibatcu rangu, pantingna dirokotoy.”

For dishes made with chicken, there are several types and cooking methods described as follows: “Hayam bodas ta dipadamara, hayam beureum disarengseng, hayam cangkes diketrik, hayam hurik dipais bari, hayam danten dipepecel, hayam bikang dipapanggang, hayam kurung dikudupung hayam kencaran disaratén, hayam kambeuri ta dikasi.”

Above are various types of food and cooking methods that can be identified through the content of the Sanghyang Siksa Kandang Karesian manuscript. Meanwhile, from different sources, including Sanghyang Swawarcinta, we obtain 16 other cooking methods, namely: dikembang lwapang, dikembang dadap, dipais tutung, dipais bari, dipanjel-panjel, dileuleunjeur, dilaksa-laksa, dibatcu, dirokotoy, dipadamara, dipapanggang, dikudupung, and disaratén.

It would be exciting if this ancient culinary heritage could be revived and served in a restaurant that focuses on the historical flavors of Nusantara’s past. We could eat while learning about the history of civilization that grew and developed in Nusantara until today.

Chef Petty Elliot once held an event called Culinary Expedition to Java at Amanjiwo Resort, where she tried to introduce the culinary heritage of Java or Nusantara during the era of Borobudur’s construction, which dates back to the 7th and 8th centuries CE. Some of her references were based on the reliefs found on the temple. One of the dishes served was sambal wijen, and it turns out that the use of wijen in Nusantara’s culinary heritage has been going on for centuries.

Meanwhile, according to Ibu Ria Musiawan, Chair of the Indonesia Gastronomy Community, based on the reliefs found on Borobudur, information was obtained about various culinary dishes, including:

* Twak, Kinca, and Legen, which are types of beverages, and Rumbah Hadangan Prana, which is a dish made with buffalo meat.
* Klaka Wagalan, made from fish, and Harang Harang Kyasan, made from eel, were dishes served at the feasts of the ancient Mataram kings.

Why are there depictions of fish and eel in the Borobudur reliefs? Perhaps it’s because agricultural culture was already developing at that time. Considering the location of Borobudur, which is situated in a former lake area, it’s possible that the lake was a source of food for the people.

According to Dr. Helmy Murwanto’s doctoral dissertation at UGM, the ancient lake in the Borobudur area was about 8 kilometers wide around 10,000 years ago during the Late Pleistocene era. The lake gradually disappeared due to natural and human-induced processes, including sedimentation, volcanic activity, tectonic activity, and human activities.

From the spatial-temporal mapping, the lake was divided into three periods: the Late Pleistocene, Holocene, and Recent periods. Each period had a different lake size. Perhaps during the early construction of Borobudur, the remnants of the ancient lake were still present, but had already significantly shrunk in size.

After considering the above explanations, it’s natural to ask ourselves, “Who are we, really?” This question is also reflected in the questions asked by experts.

Who are the ancestors of Indonesia? Where did they come from? Why are their ethnicities and cultures different? These three questions were asked by Professor Herawati Sudoyo, a geneticist from the Eijkman Institute, during her seminar “Aneka Gen, Satu Indonesia” at the final Dexa Award Science Scholarship 2018 event on July 31, 2018, at the Titan Center.

Professor Herawati didn’t just stop at asking questions, but also sought to find answers through various scientific approaches according to her discipline. She tried to find patterns of inheritance and their relationships with language as part of cultural heritage, which can be a social marker related to human migration.

In the journey to become Indonesian humans, according to Prof. Herawati Sudoyo, there are four genetic waves of migration that contributed. The first wave, the ancestors of Indonesian humans arrived 50,000 years ago through the southern route to the Sunda Shelf, which at that time still connected the islands of Kalimantan, Sumatra, and the Malay Peninsula.

Modern humans (Homo sapiens) themselves began their migration from the African continent around 150,000 years ago. 30,000 years later, a group of sapiens began their journey north through Egypt and the area that is now Israel.

Another group, around 72,000 years ago, migrated to the southern part of the Arabian Peninsula towards India. Non-African humans, including Indonesian humans, are believed to be descendants of this group.

Furthermore, Prof. Herawati Sudoyo, a renowned Indonesian geneticist, explained that the mapping of human migration in Indonesia was done by implementing genetic technology through the examination of three genetic markers: mitochondrial DNA, Y-chromosome, and autosomal DNA.

Mitochondrial DNA is only inherited from mothers to all children. Mitochondria are organelles within cells that convert food into energy that can be used by the body. The Y-chromosome is a protein structure and nucleic acid in sperm cells that inherits DNA from fathers to children. Autosomal DNA is inherited from both parents.

From the mitochondrial DNA and Y-chromosome, it was found that the population in the archipelago has genetic traces of the first wave of migration out of Africa, which followed the southern route around 60,000 years ago.

Meanwhile, the Out of Taiwan hypothesis explains that the spread of Austronesian speakers occurred 5,000–7,000 years ago towards the south. These two waves of migration are believed to have formed the population structure of Indonesian humans.

Through genetic studies conducted by Prof. Herawati Sudoyo and the Eijkman Institute of Molecular Biology, there have been efforts to reconstruct the 50,000-year history of human population movement in the archipelago by involving 70 ethnic populations from 12 islands using DNA markers.

Based on the mitochondrial DNA samples, which are only inherited through maternal lines, it is known that the initial settlement period in the Indonesian archipelago was around 70,000–50,000 years ago. Meanwhile, the analysis of Y-chromosome markers, which are only inherited through paternal lines, shows evidence of genetic mixing among ancestors. Fascinating, isn’t it?

This means that if we refer to Prof. Herawati Sudoyo’s explanation above, we can see a complete picture of the blending and diversity of Indonesian human genetics, which is currently an essential element of our national diversity. The differences that complement and fill in the framework of Bhineka Tunggal Ika.

It’s no wonder that in various dynamics of our national life, we often see constructions of adaptation and assimilation that constantly maintain the creation of an expression space that can accommodate and preserve the essence of differences. The essence of not being the same because of differences can give birth to meaning, and not just a sign that separates us from others who are actually the same.

It’s no wonder, too, that in the Youth Congress or the BPUPKI (Preparatory Committee for Indonesian Independence) meetings, we often find differences of opinion based on the backgrounds of each representative element of the state that is part of it.

Perhaps there are intrusions of global values, representations of various group interests, and personal subjectivities that color the dynamics of interaction in the great journey to give birth to a nation.

The night of drafting the proclamation manuscript and the moments leading up to its reading at Pegangsaan Timur no. 56, Jakarta Pusat, were indeed filled with thrilling moments.

Apart from the drafting process, which was full of dynamics and tactical efforts to produce a manuscript that was suitable for proclaiming independence, the typing process itself was quite thrilling.

Why? Because there was no non-Kanji typewriter available at the official residence of Laksamana Maeda Tadashi, so his aide, Satsuki Mishima, took the initiative to borrow one from Major (Corvette Captain) Hermann Kandeler, the German naval liaison officer in Jakarta.

Kandeler was born in Berlin on July 24, 1901. His career began as a staff officer at the Oberkommando der Marine (OKM) or German Navy Headquarters from February 1936 to February 1940.

After that, he was assigned as a supervising officer on the light cruiser Karlsruhe from February to April 1940. Next, he received additional training at the Schiffsartillerieschule (SAS), the German Navy’s artillery school, from April to June 1940. Then, Kandeler returned to sea duty as an officer on the battleship Scharnhorst (June-July 1940), the light cruiser Nurnberg (July 1940-February 1941), and the light cruiser Emden (February-July 1941).

Later, Kandeler was assigned to the auxiliary cruiser Thor (July 1941-November 1941), which was known for sinking many Allied warships in the Pacific Ocean. However, the Thor was eventually destroyed in an accident at Yokohama Harbor, Japan. Kandeler was then posted as the German naval attaché in Tokyo from November 1942 to September 1943.

Kandeler was later stationed at the U-boat base in Jakarta. Previously, in 1944, Kandeler had been the commander of the U-boat base in Penang.

So, towards the end of World War II, it turned out that there was a U-boat armada operating in Southeast Asian waters. This may have been the basis for the hypothesis about two U-boats that allegedly carried important cargo, including documents and nuclear technology from Germany, bound for Japan, and related to the theory of Hitler’s escape from Berlin.

The Nazi submarine U-234, which surrendered to American forces in May 1945, was found to be carrying a surprisingly diverse cargo bound for Tokyo as part of a secretive exchange of war materiel between Hitler and Hirohito. The payload represented the pride of German technology and included parts and blueprints for proximity fuzes, antiaircraft shells, jet planes, and chemical rockets.

But nothing the U-234 concealed in its warrens was more surprising than 10 containers filled with 1,200 pounds of uranium oxide, a basic material for atomic bombs. Up to then, the Allies suspected that both Nazi Germany and Imperial Japan had nuclear programs, but considered them rudimentary and isolated. (William J. Broad, NY Times, 1995)

Thus, Indonesia, especially Java, which according to Lombard is Nusa or the Island of Cultural Crossroads, became a witness to the diversity of nations interacting with each other, each with their own interests.

Various important events in our homeland, including one involving a standard U-boat typewriter, the Erika-3, seemed to be in line with other important events in other parts of the world, separated by distance and time.

In the moments before the fall of Berlin to the Red Army, a series of mutinies or rebellions against the ruling leader had erupted. This may have represented that not all Nazi military factions were solidly behind the regime. The German people were certainly tired and apathetic towards the war, which had devastating consequences.

One of the rebellions or coup attempts against the Führer was Operation Valkyrie. Operation Valkyrie was a military plan developed by a group of dissatisfied German officers, including Claus von Stauffenberg, to overthrow Adolf Hitler’s government during World War II. The plan was to assassinate Hitler and take control of the government.

On July 20, 1944, von Stauffenberg planted a bomb in the meeting room where Hitler was present. However, the bomb only injured Hitler and several others, and the coup attempt failed. As a result, von Stauffenberg and many of his comrades were executed.

Willem Canaris was a complex figure in Nazi history, known for his role as the head of the Abwehr, the German military intelligence service, for most of the Nazi era.

Willem Canaris was born on January 1, 1887, in Aplerbeck, Germany. He began his military career as a naval officer and participated in World War I. After the war, Canaris was involved in various intelligence and diplomatic missions.

In 1935, he was appointed as the Head of the Abwehr, the German military intelligence service responsible for gathering secret information and counter-intelligence. During his tenure as Head of the Abwehr, Canaris was involved in several activities that contradicted the Nazi regime, including helping internal resistance groups.

Canaris and several other Abwehr members played a role in planning and supporting operations like Valkyrie, which aimed to overthrow Adolf Hitler. Canaris was suspected of having connections with several civil and military resistance groups that wanted to end the Nazi regime.

However, when various coup plans failed, the Gestapo (Nazi secret police) began to suspect Canaris and his suspicious activities. In 1944, Canaris was arrested and detained by the Gestapo. He was tried in the People’s Court and eventually sentenced to death by hanging on April 9, 1945, just a few weeks before the end of World War II.

At the same period, the Indonesian nation was taking steps towards independence.

One concrete effort towards a fully sovereign state was the effort to reach an agreement through the BPUPKI meetings, which also reflected the diverse backgrounds that colored national life in Indonesia.

The BPUPKI meetings, which took place on June 1, 1945, and July 10–16, 1945, discussed the state’s foundation and the concept of nation and state. It was during this opportunity that Soekarno presented his ideas on Pancasila.

The meeting, which was quite intense, was held at Pejambon, Jakarta Pusat, with 62 participants from Islamic and secular nationalist backgrounds.

The meeting leader was Kanjeng Raden Tumenggung Radjiman Wedyodiningrat. Born on April 21, 1879, in Mlati (or Lempuyangan), Yogyakarta, Radjiman was a senior figure in the independence movement and was able to control the direction of the meeting.

Although not from a noble family, Radjiman’s family had served in the KNIL (Royal Netherlands East Indies Army), which allowed him to attend school at the Tweede Europese Lagere School (ELS). From ELS, he was directly accepted into the School of Medicine in Batavia (STOVIA) and obtained his degree as a native doctor (Indisch Arts) in 1899.

Several historical facts also show the connection between Radjiman and the Masonic movement in Indonesia. In fact, Radjiman was the only native Javanese Freemason whose writings were included in the book “Gedenkboek van de Vrijmetselarij in Nederlandsche Oost Indie 1767–1917” (Commemorative Book of Freemasonry in the Dutch East Indies 1767–1917) published in Semarang, Central Java, in 1917.

Radjiman, who was a scholar, was also interested in theosophy, a philosophical movement founded by figures such as Blavatsky, Annie Besant, and Leadbeater.

Dr. Radjiman enjoyed studying philosophy, from ancient Greek to Western philosophy, including the ideas of Immanuel Kant, Henry Bergson, and Karl Marx.

Other historical figures in Indonesia who were suspected of being part of the Masonic movement include the great painter Raden Saleh Sjarief Boestaman.

In 1836, Raden Saleh was initiated as a member of the Masonic Lodge “Eendracht Maakt Macht” in The Hague, Netherlands. This event was recorded in Theo Stevens’ book “Tarekat Mason Bebas dan Masyarakat di Hindia Belanda 1764–1962” (The Free Masonic Order and Society in the Dutch East Indies 1764–1962).

Raden Saleh’s initiation into the Masonic lodge made him the first native Indonesian to become a member of the Masonic fraternity.

Apart from Raden Saleh Bastaman, other Javanese nobles who joined the Masonic movement include Pangeran Ario Soeryodilogo, who was recorded as a member of the Mataram Lodge in 1871. Shortly after his initiation, Soeryodilogo ascended to the throne as Paku Alam V.

According to Stevens’ book, Stevens and his descendants were also Masons. They included Pangeran Adipati Ario Notokusuma (Paku Alam VI), Pangeran Ario Notodirejo (Paku Alam VII), and Pangeran Ario Kusumo Yudo, who was a member of the Raad van Indie.

There was also Raden Mas Adipati Poerbohadiningrat, the Regent of Semarang, who wrote a book about the Masonic movement titled “What I Gained as a Javanese in Freemasonry”.

Additionally, Raden Adipati Tirto Koesoemo, the first chairman of the Boedi Oetomo organization and the Regent of Karang Anyar, proposed the use of Malay as a unifying language for the Nusantara region, long before the Youth Pledge of 1928.

Even my alma mater, the Faculty of Medicine at Diponegoro University, was founded on the initiative of Raden Atmadi, a Javanese intellectual who was also a Mason. Atmadi was a pioneer in higher education, including the establishment of the Faculty of Medicine in Semarang. Stevens noted that the school founded by Atmadi was the precursor to Diponegoro University.

Raden Atmadi Wreksoatmodjo was registered as a member of the Loji Bhakti (La Constante et Fidele) from 1956 to 1957. He was a pioneer in higher education, including the establishment of the Faculty of Medicine in Semarang. Stevens recorded that the school founded by Atmadi was the precursor to Diponegoro University.

Not only that, the head of the Indonesian national police, Raden Said Soekanto Tjokrodiatmodjo, was also a Mason. The Indisch Maconnek Tijdschrift recorded that Soekanto officially registered as a candidate member of the Loji Purwa-Daksina in September 1953.

Sultan Hamengkubuwono VIII was also a Mason, as referenced in Theo Stevens’ book.

According to Jessica Harland Jacobs, a Masonic researcher, Freemasonry originated from the stonemasons’ guild in Europe in the 14th century, around 1300 to 1400 AD.

If we have the time and opportunity to visit Scotland, specifically Edinburgh, we can find a building with a facade featuring a door with two blue pillars, and an inscription above it that reads “The Lodge of Edinburgh (Mary’s Chapel) No 1”. A few meters above the inscription, there is an engraving of a six-pointed star surrounded by various symbols and numbers. This building on Hill Street, Edinburgh, is the oldest Masonic lodge, built since 1599.

There are many theories and hypotheses that link Masonry to the Knights Templar and the Illuminati. One theory suggests that Masonry originated when the Knights Templar were defeated by King Philip of France in 1307, and some of them fled to Argyll in western Scotland and established the Freemason organization. Is there a connection between the existence of Freemasonry and the mythology of the Holy Grail?

Another theory, including one proposed by Freemasons themselves, is that the organization originated from the era of King/Prophet Solomon, who possessed a temple containing secret knowledge passed down through generations.

Interestingly, many connections with Masonry have been identified in figures such as George Washington and Benjamin Franklin, pioneers and founders of nations. So, is there a hidden network that drives the world with the wisdom of Solomon’s Temple?

Considering that even in the city where I live, Bandung, there are many traces and historical evidence of the Freemason movement.

One example is the Bandung City Museum, which was originally a Frobel school owned by Freemasons. It was known as the Loge Sint Jan of the Vrijmetselarij association. It was connected to the large Freemason building that is now the Al Ukhuwah Wastukencana Mosque.

Because Wastukencana Street, near the Gemente or Kotapraja Bandung, was the center of Freemason activity, the street was previously named Logeweg, or Freemason Lodge Street. The Bandung City Council office was also a Masonic contribution.

Then there is the Kweek School building, which was also known as the open bibliothec, the city’s literacy center. It has a garden named Vanda in front of it.

Currently, the building serves as the office of the Bandung Police Department.

As a note, the Freemason logo features a square and compasses, which in literature is depicted as a representation of rationality, divinity, and ethics, reflecting the Temple of Solomon. This concept is reflected in the building’s design, as seen in the layout of the Vanda garden.

The square and compasses also represent “in hoc signo vinces,” a symbol of victory. The Tyler and Masonic Chaplains are the planners who win through conquest of the mind. Rationality, divinity, and ethics. Religiosity without boundaries, without symbols, without institutions.

Rationality, divinity, and ethics are also known as “in harmonia progressio,” a familiar phrase, isn’t it?

If Freemasonry is often associated with the Templars, then what are the Templars, really? The Templars were initiated by Hugues de Payens, a French nobleman who decided to live in Jerusalem during the Crusades.

The Templars were established between 1114 and 1116. The name comes from the Templar headquarters, located on Temple Mount, near the Al-Aqsa Mosque, which was then part of the royal palace complex. The Al-Aqsa Mosque was built near the ruins of King Solomon’s Temple.

The Templars were officially recognized by King Baldwin II of Jerusalem in 1120. The king provided them with funds taken from the people’s taxes to equip them with tools, equipment, and food. Previously, the knights lived on donations from the Order of St. John of the Hospital in Jerusalem, so the Templars were also known as the Knights of Hospitaller. The force later received papal approval in 1113 at the Council of Nablus.

In 1129, the Council of Troyes, led by Hugues de Payens and Bernard of Clairvaux, created a 68-point code of ethics for the Templars, known as the Primitive or Latin Rule. This rule became a reference for how the Templar knights should behave and fulfill their duties to show goodness in every aspect of their mission.

There was an event that later made the Templars a wealthy organization. In 1139, Pope Innocent II, through his decree Omne Datum Optimum, placed the Templars under the direct protection of the papacy and confirmed the Primitive/Latin Rule. In the decree, it was stated that the Templars did not have to pay taxes to the church and were free to travel across borders without hindrance.

After Jerusalem fell to the Muslim Mamluk forces in 1291, the Templars retreated to Cyprus. They became enemies of the Crusader coalition. Philip IV of France, who owed a great debt to the Templars, took advantage of the situation by ordering the mass arrest of French Templars on October 13, 1307, and seizing their properties and financial assets.

Then, in March 1312, Pope Clement V dissolved the Templar Order, and as a result, its members became fugitives who had to be captured throughout Europe. Two years later, Jacques de Molay, the last Grand Master of the Templars, was burned at the stake in Paris on charges of heresy.

Since then, with their remaining assets worth an untold value, the Templars became a shadow organization operating in the unseen realm. Perhaps at this point, there was a convergence with the Masonic movement, which shared a similar vision. Or perhaps the Masonic movement itself was a manifestation of the Templars’ adaptive strategy.

From various historical data, opinions, and creative writing above, it appears that there is a red thread that can be drawn from the topic of Indonesian history and its connections to various world events; diversity is a necessity, interaction is a requirement, and the intrusion and adaptation of values are a commonality.

Being diverse is a prerequisite for beauty, which creates a spectrum of benefits that represent function and need, and ultimately gives birth to a beauty that arises from the harmony and orchestration of civilization.