The Role of Local Wisdom in Local Election

Ruruh Aris Setyawibawa

Universitas Sumatera Utara, Indonesia

Keywords: Local Election, Local Wisdom, Local Politics, Identity Politics

Abstract: Local elections (Pilkada) are a political process mandated by the constitution and an important part in the

implementation of a modern democratic system. Although it is based on a modern democratic system, the

process of implementing the Pilkada is certainly not separated from the social reality of the local community

which is formed in a system of culture and values of local wisdom. From this study, there are 3 roles of local

wisdom in the Pilkada process that emerged, namely local wisdom as a benchmark for leader characteristics,

how the role of local wisdom creates local elites, and the emergence of identity politics from local wisdom.

1 INTRODUCTION

The implementation of local elections, or Pilkada, is

the implementation of democratic values in

accordance with the constitutional paradigm (A.

Usman, 2020). Through the Pilkada, society are re-

constructed as the owner of the highest sovereignty in

the state administration system. The existence of

general elections, including Pilkada, is a principal and

fundamental characteristic in the implementation of a

modern democratic system (Satriawan, 2017).

Apart from viewing the Pilkada as a

representation of the modern democratic system, a

local cultural point of view is still needed. Politics as

a social process that develops in society, of course, is

closely related to the culture of the community, where

the culture and values of local wisdom become a

picture of the community to determine attitudes,

political choices and community characteristics in

politics. The discussion of the relevance between

local elections and local wisdom, needs to be based

on an understanding of culture and politics. This

study will discuss how the values of local wisdom

play a role in the Pilkada process.

2 RESEARCH METHODS

This research was conducted using a qualitative

descriptive approach, as an effort to uncover and

understand the phenomena that occur, which are

expected to provide a clearer picture and

understanding of the phenomena studied. The data

collection method used is the literature study method

used to collect data sourced from the results of the

study of literature and academic journals which

contain theories and analyses, regarding the political

system of local elections and explore the

manifestations of local wisdom in the Pilkada process

in several areas.

3 RESULTS AND DISCUSSION

The concept of local wisdom was introduced by

Quatrich Wales (1951, in Mills, 1952) who put

forward the term local genius to describe the basic

personality possessed by community groups in

responding to the entry of concepts of life from

outside. A similar definition was also conveyed by

(Soebadio, 1986) which states that local genius is a

national cultural identity/personality that is used in

absorbing and processing foreign cultures to suit their

own characteristics and abilities. Local wisdom is the

truth of the past culture which has become a tradition

and is continuously used as a way of life in an area

Gobyah (2003 in Sartini, 2008).

Meanwhile, Sartini (2008) mentions local wisdom

as local ideas that are wise, full of wisdom, of good

value, which are embedded and followed by members

of the community. Keraf (2010) defines local wisdom

as beliefs, knowledge, insights, ethics, and customary

habits that are lived, practiced, taught and passed

down from generation to generation to guide and

shape behavior patterns. WhereasSibarani (2012)

196

Setyawibawa, R.

The Role of Local Wisdom in Local Election.

DOI: 10.5220/0011563900003460

In Proceedings of the 4th International Conference on Social and Political Development (ICOSOP 2022) - Human Security and Agile Government, pages 196-201

ISBN: 978-989-758-618-7; ISSN: 2975-8300

 2023 by SCITEPRESS – Science and Technology Publications, Lda. Under CC license (CC BY-NC-ND 4.0)

defines local wisdom as a form of indigenous

knowledge in society that comes from the noble

values of the local culture to regulate the order of

people's lives.

In society, the concept of local wisdom manifests

in various forms. Sirtha (in Sartini,2008) convey that

local wisdom lives in society in various forms. The

forms of local wisdom in society can be in the form

of values, norms, ethics, beliefs, customs, customary

law, and special rules. Haryanto (2014) states that the

practice of local wisdom in the community is

manifested in social rules in the form of values,

norms, ethics, beliefs, customs, customary law, and

special rules. In addition, local wisdom is also

manifested through ceremonial rites in the form of

rituals and traditional ceremonies as well as

philosophy in the form of advice, proverbs, rhymes,

poetry, and folklore.

Meanwhile, Wahyudi (2014) emphasizes local

wisdom as an unwritten rule in the form of customs,

words of wisdom, and proverbs. The embodiment of

local wisdom in culture was also found by Ratna

(2011), namely in the form of folk tales, songs,

proverbs, sasanti, advice, slogans, and ancient books.

From this discussion, local wisdom can be

understood as basic values that are inherent and

characterize the life of a local community and are

passed down from generation to generation through

various forms of cultural expression in the form of

customs, rules/norms, arts, languages, beliefs, and

customs. daily habits.

3.1 Local Wisdom in People’s Political

Life

As a basic value of people's social life, the concept of

local wisdom cannot be separated from the political

aspect. According to the theory of political culture

developed by Gabriel Almond, Sidney Verba &

Lucian W. Pye, it is stated that a political process

always occurs within a certain cultural sphere and

within a certain period of time there must always be a

dialectical process between political life and the

cultural value system of society (Alamsyah, 2010).

Furthermore, this theory states that psychological

orientation to social objects in a community's political

system will go through a process of internalization

into the form of orientations that are cognitive

(knowledge, understanding, and belief), affective

(emotional bonding), and evaluative (judgments or

opinions that are involve standard values).

Meanwhile, a more practical view on the role of

local wisdom in the political life of the community

was put forward by Sartini (2008) which states that

local wisdom has a role in providing political

meaning in patron-client power. This can be

interpreted that the values of local wisdom can also

become guidelines that regulate the pattern of

relations between leaders and local communities.

3.2 Local Wisdom as a Benchmark of

Leader Characteristics

In the context of direct democracy, the political

meaning of local wisdom is reflected among other

things by the philosophy of the ideal leader. Local

wisdom in various regions generally has a

conception, either in the form of history, legend, or

prophecy, about an ideal leader figure, who is wise,

and able to create a harmonious society and a better

life. Along with the journey of the political system in

Indonesia, the concept of an ideal leader has

undergone a transformation from a cultural concept to

a guidance for the community in choosing the right

figure or figure to become a leader according to the

characteristics possessed by the ideal leader.

For example, in Javanese culture, the

characterization of an ideal leader has been described

in hasta brata principle which describes a leader as

having 8 characteristics that represent objects in the

universe (Utomo, 2009), that is:

1) Pindha Jaladri, A leader must be like the sea

which means he must have a broad heart and

view, can accommodate all aspirations from

anyone, with patience, compassion, and

understanding towards his people. Placing all

people on the same level and with the same

dignity so that they can act fairly and wisely;

2) Pindha Chandra, A leader must act like the

moon, which is bright and cool, able to care for

the hearts of his people with a firm attitude and

his decisions do not cause conflict. Able to

provide motivational encouragement to raise the

spirits of the people, in joy and sorrow;

3) Pindha Kartika, A leader must be able to

become a star, who emits bright rays, and has a

fixed place in the sky, so that he can be a guide

and should be an example. Do not hesitate to

carry out the decisions that have been agreed

upon, not easily influenced by misleading

parties;

4) Pindha Surya, A leader must have qualities like

the sun, like the ray of life needed by the whole

universe, the energy of a leader must give

guidance and solutions to the problems faced by

his people;

5) Pindha Arga, A leader must have a character

like a mountain, who is firm and sturdy, has

The Role of Local Wisdom in Local Election

197

firmness, physical and psychological strength,

and does not easily give up defending the truth

and defending his people;

6) Pindha Dahana, A leader must have properties

like fire, the energy of a leader is expected to be

able to warm hearts and burn the spirit of his

people to do good and fight evil;

7) Pindha Bayu, A leader must have traits like the

wind, a leader must be able to travel and be

present anywhere, regardless of place and time.

Therefore, a leader must be able to blend in at

all levels of society and be fair, not

discriminatory or discriminate between races,

groups and religions; and

8) Pindha Buwana, A leader must have

characteristics like the earth, a leader must try to

always be ready and able to be a source of

necessities of life for anyone, understand what

is needed by his people, and provide assistance

to anyone without favoritism.

The value of local wisdom in determining the

ideal leader is also found in Sundanese culture which

is contained in the parigeuing conception (Permana et

al., 2020). One of parigeuing's elaboration narratives

is that the qualities of an ideal leader are as follows:

1) Cangcingan, a leader must be skilled and agile;

2) Emét, the leader must have a 'non-consumptive'

nature, spend money according to his needs;

3) Gapitan, the leader must be willing to sacrifice

for his confidence and the community or his

subordinates;

4) Imeut, the leader must be thorough and careful

in dealing with a problem or policy;

5) Karawaléya, is the trait of 'generous' or called

“beréhan”;

6) Langsitan, a leader must be ready to do all kinds

of work (rapékan);

7) Leukeun, must be diligent, diligent, and patient;

8) Morogol-rogol, a leader must have a high

enthusiasm for work;

9) Paka Pradana, a leader must dare to appear

polite, courteous and ethical;

10) Purusa ning sa, the leader must have the spirit of

a hero, honest, brave for the sake of truth;

11) Rajeun, the leader must be diligent; and

12) Widagda, the leader must be wise, rational and

have a balance of taste, do not be arbitrary.

3.3 Local Wisdom Creates Local Elite

In addition to acting as a guide in determining the

characteristics of the ideal leader figure or figures that

must be chosen, local wisdom in several regions has

a further political role, namely determining which

group or groups may become leaders. The political

elite created by local wisdom can be based on the

classification of historical social strata, namely the

nobility, as happened in Bugis society where the

Assajireng cultural concept has placed the Ajjoareng

(noble) group as the only source of potential leaders.

In addition, political elites can also come from certain

social roles, such as in the politics of champions that

occur in Banten society. Furthermore, local wisdom

can also produce a political elite based on a certain

lineage, as exemplified by the Trah Kyai Kholil

political elite in the Bangkalan Madura region.

3.4 Assajireng in Political Practice

Assajireng or known as kinship is something that is

considered important in achieving success and

success for the Bugis. The existence of the family

plays a very important role in achieving and

maintaining success. In Bugis society, the role of

descendants of Ajjoareng (nobles) in government in

the Regency is very influential, even at the top level

as regional officials, and is still highly trusted by

some people to be successful in leading the region.

Likewise in the Bone area, descendants of nobles to

local sons have influence in the government system.

The practice of prioritizing kinship in the distribution

of positions is also still very strong, and becomes the

basic principle to maintain and maintain power with

whitewater authority as dignity in its implementation.

Besides that, The embodiment of maintaining power

is also carried out in the form of marriage or better

known as political marriage. This activity is carried

out by the regional head who marries his biological

son to the daughter of an official in the local

government. The people of Bone consider that those

who can build a region are those who have noble

blood. The status of arung owned by government

power holders can be created through political

marriages to maintain their power when their period

has ended and will be continued by their descendants,

through candidacy for Regent. Carrying political

colleagues from marriage also plays an important role

in sustaining power so that it becomes stable and

solid. They feel more confident that they are

supported by their families because they are

considered more pure and eternal. According to

Changnon (1983), the highest political stability is a

strong biological kinship ties. Kinship is defined as a

system consisting of relations to oppositions in the

family, such as husband and wife, father and son.

One of the successful teams from the candidate for

Regent of Bone Regency stated firmly that the

candidate for regent is a son of the region with a

ICOSOP 2022 - International Conference on Social and Political Development 4

198

whitewater title and has the ability in his field. Based

on this expression, the election of the Regent is

greatly influenced by the purity of a person's nobility.

Reality on the ground also confirms that noble

descent is one of the conditions for winning in the

election of the Regent of Bone (Hijjang & Amelia,

2019). Candidates for leaders with the title of

whitewater are still highly trusted by the community.

This is motivated by the administration of

government based on humanity and deliberation, so

that people are still guided by customs and culture, as

well as various advices from the Kingdom of Bone.

Someone from noble descent is also considered to

have more understanding of the criteria for a leader,

such as Lempu' (behavior); Getteng (istiqamah); and

ada tongeng (told right). The principle of life of the

Bone people, which came from the message of

Kajaolaliddong, a bone scholar (1507-1586) who had

been conveyed to the King of Bone, namely that there

were four factors that raised the kingdom, namely (1)

Seuwani, Tematinroi matanna Arung MangkauE

mitai munrinna gauE (The King's eyes were not

closed thinking about result of all actions), (2)

Maduanna, Maccapi Arung MangkauE duppai ada’

(The king must be smart to answer questions), (3)

Matellunna, Maccapi Arung MangkauE mpinru ada’

(The king must be good at making words or answers),

dan (4) Maeppa’na, Tettakalupai surona mpawa ada

tongeng (Duta don't forget to convey the right words).

The cultural system in Bone Regency is basically

a testament to local wisdom which is interpreted in

the present context. Cultural will with a symbol of

power that can limit the participation of the people of

Bone. Participation in this case is a step for the

community to be more democratic in realizing the

development of the Bone Regency towards a better

direction. In addition, the author also observes the

situation in the community which seems monotonous

and limited in accessing policies from the

government. The system of government and family is

almost inseparable, both policies and decisions are

also inseparable from political interests. The opinion

of the leader's family also influences every decision

of the Regent. The practice of political marriage, as

well as placing someone in a government position on

the basis of kinship not performance, to dismissing an

employee because it is not in line with the leader's

decision, is contrary to the advice that is a

requirement for leaders in Bone Regency, where the

standard of leader according to the people of Bone is

a leader who has a positive attitude, honest and fair

(Lempu`).

The history of the Bone kingdom and local

customs created a local elite in this context, namely

the descendants of arung who were believed to be

able to become regional leaders. This leads to efforts

to maintain power through a kinship system that does

not escape the attitude of pragmatism for the interests

of certain individuals and groups. Today, the

interpretation of history and customs has become

biased, where during the reign of the kingdom the

leadership was still purely honest in running its

government, while the current government system

which is very close to the kinship system is prone to

causing cases of nepotism. This is influenced by the

orientation of the interests of kinship leaders who are

no longer in accordance with the cultural value

system, as well as the motto of the Bone community,

namely, Lempu`, Getteng, and ada tongeng.

3.5 Banten Champion Politics

The political process in Banten in terms of politics

and government bureaucracy is closely related to the

two informal leader entities, namely kiyai and

champions. This is influenced by the culture of the

people who are thick with Islam. It is not surprising

that candidates who want to advance in regional

elections must embrace the two entities. The

existence of a champion in Banten is closely related

to the nature of courage, physical strength, mastering

mystical things and being obedient to the kiyai. With

these personality characteristics, Jawara is considered

the leader of a certain group in society. Jawara is one

of the mutid of kiyai who has self-defense ability in

processing the body, knowledge of brajamusti,

kanuragan, magical power, and authority of charisma,

besides that he also carries out social activities with a

spirit of struggle (Irfani, 2011).

The role of the champion as a social element has

a strong influence in Banten and is often able to

support local and central government policies.

Previous research, such as Kartodirdjo (1984), Hamid

(1987) and Tihami (1992) explained that the

champion had long been a social element that had

influence, even being a leader in the fields of

economy, religion and politics.

The existence of a champion as an influential local

elite in the community shows participation in political

participation. Jawara is able to continue to exist in the

midst of the political arena in Banten because it has

the ability to mobilize mass, of course by adapting

local culture which still strongly believes in the power

of the champions. According to (Irfani, 2011) based

on the results of his research, it shows that the pattern

of political behavior of the champions is included in

the pattern of pragmatic behavior. This behavior is

motivated by knowledge and belief that leaders must

The Role of Local Wisdom in Local Election

199

be respected, and believe that leaders are legally valid

because they are elected through elections.

The source of legitimacy for the leadership of the

champions is obtained from local culture, with the

traditional type of authority leadership capable of

controlling strategic institutions in various fields, thus

obtaining structural legitimacy. Elite champions are

also strongly supported internally, where

subordinates are easily mobilized by promoting a

pattern of patrimonial relationships that make

subordinates bond with the leader.

The power of the champions in the context of

local politics in Banten is influenced by political

culture, traditional authority, control over strategic

institutions, structural legitimacy, patrimonialism of

leaders, and symbiotic relationships with other elites.

With their power, they try to control the institutions

they control, the non-governmental organizations that

are opposite to them and against critical groups.

3.6 Trah Kholil, Bangkalan

Trah in the Madurese tradition is a descendant name

which contains a family lineage. But today, it has

changed to the name of a large family association

based on the order of the genealogy of the extended

family. The figure of a kiai for the Madurese

community, especially in Bangkalan, is a charismatic

person and full of authority. Most of the kiai in

Bangkalan still have a lineage from Syaikhona Moh.

Kholil is a cleric descended from Sunan Gunung Jati

whose market is in Martajasah Bangkalan, and sent

down almost all kiai in Bangkalan (Rifai, 2013).

Today, the existence of Trah Kholil is directly or

indirectly involved in practical politics in Bangkalan.

This is shown, among other things, by the Regent who

was elected by the Bangkalan community as

individuals who have direct ancestry or the Trah

Kholil.

3.7 Identity Politics in Local Wisdom

In the history of democracy in Indonesia, local culture

and wisdom tend to be forgotten. The centralization

policy during the New Order era had narrowed the

space for local economic, social and cultural values to

appear, and finally gave birth to uniformity, which

from the interests of power meant facilitating control

(S. Usman, 2003). The role of local culture in

democracy has only attracted interest after the era of

decentralization. The issuance of Law Number 22 of

1999 concerning Regional Government and Law

Number 25 of 1999 concerning Financial Balance

between Central and Regional Governments have

been considered a "helping god" for the revival of

regional culture (Pranoto, 2005). Along with the rise

of local politics in this era of decentralization, the

phenomenon of "sons of the region" has also

emerged, which is often based on local cultural

values.

One example of the concept of identity politics in

the value of local wisdom can be seen in the Dalihan

Na Tolu principle in the Batak community. The

similarity of ancestors and history creates solidarity

among the Batak people. One of the principles of

solidarity that is firmly held by the nomad Batak

community who also has an important influence in

the political field for individual and group political

decision making is Dalihan Na Tolu. This principle is

used as a political force for ethnic Batak political

actors who advance in political contestation. Dalihan

Na Tolu contains the principle "dang tumago tu halak

adong do hita" which means why should someone

else, if there is a family from us. This principle also

shows a Batak ethnic fanaticism, which puts their

ethnicity first in providing support for political

power.

REFERENCES

Alamsyah, MN. 2010. Political Culture and Democratic

Climate in Indonesia. Academica, 2(2).

Haryanto, JT. 2014. Local Wisdom Supports Religious

Harmony in the Tengger Community, Malang, East

Java. Analysis: Journal of Social Science and Religion,

21(2), 201–213.

Hijjang, P., & Amelia, L. 2019. Assajingeng: Kinship

Politics in the Regional Head Elections of Bone

Regency (Analysis of Political Anthropology). Journal

of Socius: Journal of Sociology Research and

Education, 6(2), 121–134.

Keraf, AS. 2010. Environmental ethics. Compass Book

Publisher.

Mills, LA. 1952. HG Quaritch Wales, The Making of

Greater India: A Study in Southeast Asian Culture

Change. Edited by Paul H. Clyde and Donald Shively

(Book Review). Journal of Asian Studies, 11(3), 407.

Permana, R., Sumarlina, E., & Darsa, U. 2020. The concept

of "Parigeuing" in the context of leadership and

political communication is based on the ancient

Sundanese text. Journal of Communication Studies, 8,

253.

Pranoto, SW. 2005. Regional Culture in the Era of

Decentralization. Humanities, 17(3), 11812.

Ratna, NK. 2011. Literary Anthropology. Yogyakarta:

Student Library.

Sartini, S. 2008. Exploring the Local Wisdom of the

Archipelago: A Study of Philosophy. Journal of

Philosophy, 14(2), 111–120.

ICOSOP 2022 - International Conference on Social and Political Development 4

200

Satriawan, MI. 2017. Purification of Regional Elections

and Revitalization of Pancasila Democracy in

Indonesia.

Sibarani, R. 2012. Local wisdom: The nature, role and

methods of oral traditions. Association of Oral

Traditions (ATL).

Soebadio, H. 1986. National Cultural Personality. In

Ayatrohaedi (Ed.), National Cultural Personality (Local

Genius) (pp. 18–27). World Library Jaya.

Usman, A. 2020, December. Chief Justice of the

Constitutional Court: Pilkada is an Implementation of

Democratic and Nomocratic Values.

https://www.mkri.id/index.php?page=web.Berita&id=

16823

Usman, S. 2003. Local Politics in the Era of

Decentralization: Towards People's Autonomy. In K.

Suwondo (Ed.), Record of the Process of International

Seminar IV: Participation and Democracy: Local

Political Dynamics in Indonesia. Percik Library.

Utomo, S. 2009. Local leadership in the direct Pilkada era.

Journal of Social Sciences, 8(1), 30–47.

Wahyudi, A. 2014. Implementation of Local Wisdom-Based

Schools at SD Negeri Sendangsari Pajangan.

Yogyakarta State University.

The Role of Local Wisdom in Local Election

201