The resurrection of the Sultanate of Banjar:

Palace of the Center for Cultural Preservation and Local Wisdom.

Prof. Helius Sjamsuddin, Ph. D, M.A.

National Historian (Expert of Banjar History)

In the last decade of the 20th century and / or the first decade of the 21st century we all witnessed the kind of "movement" the presence of tens---or maybe a hundreds kingdom / empire in Indonesia as "Nusantara Empire" which the kings/sultans gathered in a forum gathering together. Being outside is the meeting biennially in rotation in a palace Nusantara Festival (FKN).

This phenomenon can be located in a phenomenological study (from the Greek: phainomena, consciousness) with one variant of identity politics (identity politics). As the academic study of the phenomenology is a multi-disciplinary; It can reach out every related field, from the aesthetics of art, literature, dance, drama / theater, music, film, to the architecture, law, communication, biography, education, gender, psychology, ethnicity / ethnology, ecology, to the qualitative research methods, politics and religion. As one of the fields of philosophy, phenomenology great influenced on 20th-century and even into the 21st century. It is also the politics of identity hinging on a common language, dress, customs, group / class, ethnicity, nation, etc. which can be the study of the disciplines of sociology, sociology of history, historical anthropology, psychology, history, politics. As a simply, if the phenomenology trying to assess and interpret every experience of an individual / group (individual / collective memory), actions, thoughts, feelings, memories, which can still be observed and that is the ideals (ideal), so the politics of identity is trying to review and understand the identity that made ​​the difference with other groups. Phenomenology, especially hermeneutic phenomenology (and identity politics) trying to make sense of why and how to present the experience (ecountering) like that. In Indonesia is generally interpreted, inter alia, as "local knowledge" (local wisdom).

Judging from modern glasses, a kind of “movements” above considered already atavastic-obsolete. Instead of glasses in the postmodern in this era which we live now is a cultural movement with all aspects in general. He became extraordinary when "the people" of the palace, “keraton”, “dalem” as the center, protective, mainly driven by (Maecenas and the prime mover). Actually this is not strange because even before the empire (the palace) than as a center of power is also a cultural center: the palace is a representation of the entire servant region. After 66 years we all became a children of a nation of nations (NKRI), when we are all still searching for a form that does not seen a definite, real, and the fitting of a national culture which we all aspire, then we turned back into history: whether there are the residual artifacts of verbal and / or non-verbal that we all call "local knowledge". Hundreds of ethnic groups in Indonesia has hundreds of local knowledge that is stored respectively in the repertoire of local cultures. Indonesia as a multi-cultural nation-state, people began to see the other side of the same coin that called "educational differences" (diversy education), "Ethno-pedagogy" which actually comes also on the tolerance to appreciate the differences as a young nation from a nation-state.

In a like this format we see the presence of Indigenous Institutions and Kinship Sultanate of Banjar. He took formidable task of cultural Banjar preservation (culture in the broadest sense) according to the Banjarese people the wisdom should be preserved and inherited. (The word "sustainable" and "inheritance" should not be construed static but dynamic). Therefore it is very tiring discourse if the existence of such bodies pose a kind of pros and cons, much less we are "banging" sultanates revival movement in Indonesia as the national state. On my opinion I saw the rise of this Sultanate of Banjar is a metaphor --- has the symbolic value than real, of course --- and be the adhesive for Banjarese people through cultural practice with Banjarist typical.

Before the arrival of Western nations, in the archipelago there are dozens if not hundreds of kingdoms/sultanates, since the little size and a giant-sized up. Banjar is one of the great Islamic Empire and triumphed in Kalimantan. When the founder of the dynasty of Sultan Suriansyah successfully laid the foundations of his power in Kalimantan in 1520's, Banjarmasin trading boats had appeared among others in Banten in 1596. In the course of subsequent history of the villages Banjar with settlers, settlers came in the ports of the archipelago in the villages next to Bugis, Malay, Javanese, etc.. but Banjar’s identity and their islamic faith still they kept. When Western nations came--- whether it is Portuguese, Spanish, Dutch, English, French, etc. --- they are contrary to Islamic sultanate Banjarmasin. When the central government of Banjarmasin occurred intrigues, palace power struggle and one of the party requesting foreign aid, then from there the beginning of the collapse of the palace Banjarmasin. The dynasty painstakingly built by Sultan Suriansyah separated in the bunch-bunch are opposite each other. Long resistance of foreign domination that fishing in murky waters ultimately can not be dammed. The Sultanate of Banjar ended tragically and live a historical memento while the sequence-sequence descendant of Sultan Suriansyah scattered everywhere, there are still known to exist, some are missing in the historical record. This is a very valuable teaching history for all of us!

The tragic collapse of Banjar’s palace written length by the Dutch historian EB Kielstra in "De Rijk Bandjermasinche ondergang van het" provide a very valuable history teaching for the descendants of the first offspring in the first fight. The spirit of this awareness that we can read in Culture submissive to the Throne. A noble ideal that we all quote as follows:

. . . one step to strengthen the ties back the hospitality to the zuriat. . . . Starting from the first king of the Banjar Sultanate in the 15th century [16] (the Islamic era) Sultan Suriansyah until the beginning of the current generation of the 21st century.

Since the Banjar kingdom was abolished by the colonial Dutch, kinship ties became very tenuous. Between the relatives of them could not recognize for each other, indifferent and stuck in competition that does not necessary, even of they drop to each other. Khairul was awarenes that to preserve the culture, customs and traditions of the Banjar Kingdom is working with the zuriat.

Pedigree should not be the embryo that splits and individual ego battles. Unity and integrity is a value of the local wisdom of Banjar society in existence since time immemorial. It is also inherited by relatives of the royal lineage ties. The split is a colonial legacy that pollute the local moral values​​.

Great hope in the minds of Khairul Saleh that once all of the Sultanate of Banjar zuriat tight-knit to raise the dignity of family and Banjar society in the fields of culture, customs and traditions. (see pages 82-83)

Related to the above, there are two things that we can do by the Institute of Traditional and Kinship Banjar Empire, the first internal, and the second external. First, the (internal), this is a best momentum to strengthen the relationship of kinship throughout the descent of the empire, with Khairul Saleh as a mediator. Actually some of the cues that have been done by previous sultans as a form of "local wisdom" --- intentionally or by chance:

• Sultan Sulaiman has set an example when he holds the son of Prince Amir who was exiled to Sri Lanka, Prince Mas'ud, Martapura courtiers, and even married his daughter Khadija, the sister of Sultan Adam, with the prince Mas'ud;
• Sultan Sulaiman married Prince (Panembahan) Antasari with the Queen Antasari, the sister of Young Sultan Abdul Rakhman, who gave birth to Gusti (Panembahan) M. said;
• Sultan Adam protected Prince Antasari in Martapura palace, even he give a terrain on Mangkauk apanage.
• Sultan Adam married his son Raja Muda Abdul Rakhman with Antasari's sister, Queen Abdur Rakhman.
• Hidayatullah who was crowned as Sultan by the elders Amuntai --- without the consent of the Dutch--- have been shoulder to shoulder with the Prince of Antasari in Banjar War;
• The naming of the Martapura square with the Princess Zaleha---if the intended is Gusti Zaleha, daughter of Sultan Seman, who married Gusti M. Arsyad, son of Panembahan M. Said;
• In the framework of the proximity of this kinship, recognition of the "emergency rule" Hidayatullah with Antasari, followed by Pegustian in Beras Kuning. If we look at the history of the(history from within), the fighters did not recognize the unilateral abolition of the Sultanate of Banjarmasin by the Netherlands in June 1860. Hidayatullah with Antasari, then Antasari with his sons together form a government Pegustian, first in the estuary Muara Teweh, then after Antasari's death, followed by his two sons, Panembahan M. Said and Sultan M. Seman in Beras Kuning, Menawing river. Pegustian is representation "replica" of sustainability palacae of Banjarmasin that abolished the colonial.
• Who is doing the course the entire sequence of the Sultan Suriansyah are still alive these day. If it can be assumed that the Sultanate of Banjar now (2010) is a continuation of the palace of the Beras Kuning that ended in 1905, not the court which removed the Dutch in 1860, then the vacuum of Banjarmasin palace is no longer 151 years but 105 years old. Young Sultan Khairul Saleh can continue the wisdom that has been shown by the Sultan and Sultan Suleiman Adam---postscript the ancestors of Sultan Muda. This is truly local wisdom in practice! This is an ongoing narrative.

Second---symbolic as well as real-culture of the imperial throne of the new Banjar now is really also "throne for the people". Borrow classic nautical metaphor, Young King Khairul Saleh as a captain, drove a large Banawa Banjar is carrying all the people and culture ocean sailing. --- sometimes a wave of calm but can also flare up-to dealers who want to go safely prosper. Hope.

Cangkal, Tugul dan Pantang Manyarah

DMA. Suriansyah Ideham

Chairman of the Cultural Institute of Banjar South Kalimantan.

TERMS raised back batangtarandam could mean a ketugulan seriousness (solid spirit-red), to fight or to revive the beautiful cultures of the Banjar Sultanate.

I thought tarandamnya palace of culture after the dissolution of the colonial during the hundred years since the weakness of the less persistent zuriat struggling to revive.

Of course many people losses experienced after the loss of purity of the culture palace. This can be seen from the erosion of the ancestral palace of culture. A simple example, ancient times when the children saw penginangan or peludahan place. They directly bowing as a form of tribute to parents. See where the “menginang” and “peludahan” they respect it, especially at the place that is a parents.

There are some important things to me to assess the loss of the tenets of Islam are more faded, faded Banjar language and culture of the river are falling further.

“We are thankful that there are now zuriat revive the values ​​of civility palace. The struggles of Prince H. Khairul Saleh and the zuriat to revive the culture and the hospitality that we must support. He (Khairul Saleh, red) has a strong will and determination to do that. He was a cangkal, tugul and pantang manyarah.” Said Suriansyah Ideham, Datuk Mangku Peoples (DMA).

NB: Ini translateku. dapet job dari Mam Nila, walaupun hasilnya jelek,  lumayan lah selembar dapet goceng, hehehe. Translate ini di ambil dari buku "???" lupa, hahaha, rencananya buku yang nantinya ditranslate itu bakal dibawa ke Belanda. Selamat semoga prestise Kalimantan Selatan semakin harum sampai kepelosok negeri seberang, amin.