Local Wisdom of Samin Community in Tradition and Modernization
Frame
Nur Hadi
Department of Sociology, Faculty of Social Sciences, Universitas Negeri Malang
Keywords: local wisdom, Samin community, tradition, modernization.
Abstract: Geographical location and cultural isolation cause Samin community develops specific traditions that become
a major factor in maintaining the existence of their community until now. This research attempted to explore
their various local wisdom in maintaining tradition, particularly in facing modernization, included the
potential conflict in Samin vs. Semen phenomenon. The purpose of this study are: (1) to describe the situation
and cultural conditions of Samin community with their ethnographic background; (2) to describe and analyze
the modernization process that occurs and enters Samin community life, and how their responses. The research
approach used is qualitative-ethnographic model of Spradley with progressive step forward gradually. The
research findings are: (1) Samin doctrine (Saminism) is derived from Samin Surosentiko doctrine which
teaches “Sedulur Sikep”, where they rekindle the spirit of resistance against the Dutch without violence. They
isolated themselves and until in 1970s, they had just known Indonesia had independence. They are scattered
on several places in Central and East Java, with the largest concentrations are in Blora and Bojonegoro,
Kendeng Mountains region. Outsiders often regard them as an innocent group which do not like to steal,
refuse to pay taxes, and often become jokes. The point of Samin doctrine centers on five teachings, i.e.: not
going to school; not wearing a cap, but wearing “iket”, which is a kind of cloth tied to the head; not polygamy;
not wearing trousers, but only knee-length; not trading and rejecting capitalism. (2) Modernization has entered
the life of Samin community quite swiftly. They respond the arisen influences intelligently and wisely. Their
tradition becomes a key factor for their survival, especially when it comes into contact with industrialism that
creates social conflicts with outside communities.
1 INTRODUCTION
Indonesia has diverse cultural communities. Some
diversities occur due to the physical environment
such as mountain, beach, savannah, steppe, climate
and vegetation in general, which influence the
character formation and the color of cultural
community. In addition, diversity is also influenced
by historical development of the community
concerned, especially when in contact with other
communities. There are many phenomena’s of socio-
cultural life that arise as a form of ecological
adaptation of community in maintaining their
existence to survive from time to time.
Studies of Samin community have been done by
several researchers and writers, such as Benda,
Dekker, and Castles. The studies were conducted very
long time ago, there has not been many other studies
on the Samin community, and those studies are less
comprehensive. There is one more recent study by
Mukodi and Afid Burhanuddin (2016) which states
that the Saminism is a nationalist movement of the
Abangan Islamist group to oppose Dutch colonial
government. Samin community has local wisdom in
preserving environment, especially on water sources
(Sumarmi, 2015). In recent years there is some
studies about Samin community related to their
wisdom of preserving natural environment on North
Kendeng Mountains, especially in Sukolilo-Pati
(Endrat, 2017).
The emergence of cultural change can occur as a
result of internal factor influences, from dynamics
that grow in the life of society itself or outside.
Theory about society evolution from traditional to
industrial must be traversed through changes in
structure, function and complexity of organizations,
in line with the basic assumptions of modernization
Hadi, N.
Local Wisdom of Samin Community in Tradition and Modernization Frame.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 2, pages 41-45
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
41

concepts presented by Schoorl (1980), who assumes
that modernization is a transformation process, a
society change in all its aspects. While Marzali (2007)
looks at the core of modernization theory as an
institutional development effort (social structures
engineering through the establishment of new
institutions) and mentality development (cultural
engineering).
There are several characteristics of modern man
as stated by Dube (1988). Modern man is determined
by the values of structure, institution, attitude and
change on personal, social, and cultural. Modern
society is able to accept and generate new innovation,
build joint strength, and improve its ability to solve
problems. Therefore modernization really requires a
harmonious relationship between personality and
socio-cultural system. The most important
characteristic of modernization is rationality.
Rational thinking ability is highly demanded in
modernization process, and becomes very important
in explaining various existed social phenomena’s. It
is in line with Schoorl who stated that the concept of
plural society is identic with modern society. Plural
society is a society that has undergone social structure
changing.
Modernization also arises as a direct effect of
cultural contact, specifically as a result of improved
relationships between centers (city), which represents
modern style, with periphery (village), which
represents traditional pattern (Pahmi, 2010). Current
interaction happens continuously not only two-way,
between city and village, but also with surrounding
villages also increasingly intensive. Logical
consequence of that condition is the entry of external
knowledge. Knowledge and experience of living in
the city was soon adopted by those who had gone or
wandered into the city. Mobilization of rural
communities to city or vice versa, has influenced the
patterns of association, speech, lifestyle, and
technological possibilities that can be used.
Various technical skills generated through formal
education process, such as the ability to reading,
writing, and participation in following mass media
development, is a factor that accelerate the
occurrence of socio-cultural dynamics. To build
modern man, the most important key factor is
education. Pahmi also argues that in almost all studies
this issue arose and showed that the level of
modernity will increases as education improves. It
encompasses all layers and institutions in society
(Lerner, 1983). The essence of this change is a shift
in how to convey ideas and attitudes, because what
modernization does is dissemination of a clear
description to society about a new way of life,
openness and willingness to consider new ideas. The
modernization process is now felt like an ongoing
match. In every modernization process, of course
there is conflict between two sides which supports or
resists the change. As the process is in progress, it has
spawned fun and sadness caused by the effort to
modernize the society. Some people want to sweep
themselves in modernization flow, but always
hampered by unsupported environment. This drifting
people are branded out of tradition because it is
different with surrounding community conditions.
The research approach used was qualitative-
ethnographic model of Spradley with progressive step
forward gradually, which includes determination of
research subjects or informant, interview,
ethnographic note, descriptive question, interview
analysis, domain analysis, structural questions,
taxonomic analysis, contrast questions, component
analysis, and cultural theme findings (Spradley,
2010). Research subjects or informants were the
leaders of Samin community in Kediren Village,
Ngraho, (Bojonegoro), Klopoduwur, Randublatung
(Blora), Pati, Rembang, and also some selected
communities based on purposive sampling.
Data collecting process was done by observation
and in-depth interviews using Spradley model, and
documentation study about the existence of Samin
community along with its doctrines, modernization
process and Samin community response to it. Data
analysis was done by Spradley model and interactive
analysis model developed by Miles and Huberman
(2002), which include data reduction, data
presentation, and drawing conclusions. To achieve
data validity, there was also done extension
participation, in-depth interviews and some
triangulation techniques.
2 DATA EXPOSURE AND
INTERPRETATION
2.1 Situation and Cultural Conditions
of Samin Community with Their
Ethnographic Backgrounds
Samin community is mostly settled in border area
between East and Central Java Provinces. Almost all
of them live as farmers in Kendeng Mountains.
ICSE 2017 - 2nd International Conference on Sociology Education
42

2.1.1 Background of Samin Community
Existence
Samin community is the descendant of Samin
Surosentiko followers, who’s real name is Raden
Kohar who was born on Ploso Kedhiren Village,
Randublatung in 1859, and died while being exiled to
Padang in 1914. He fought against Dutch colonial
government by fueling the spirit of nonviolent
resistance, such as refuse to pay taxes, fix roads, night
guards, forced labor, and so on.
This Samin community often confused both
Dutch and Japanese Occupation Government because
of that attitude, an attitude that is now considered
annoying by outside groups. Samin Surosentiko
doctrines first spread in Klopoduwur, Blora, Central
Java. In 1890 Samin movement developed in two
forest villages of Randublatung region, Blora, Central
Java. This movement quickly spread to other villages,
starting from northern coast of Java to the
surrounding forests in the North and South Kendeng
Mountains, which is around the border of Central
Java and East Java province. The presence of
Abangan Islamic character for this nationalist Samin
group caused the members become numerous
quickly. This is as stated by Mukodi and A.
Burhanuddin (2016).
Samin community also isolated themselves until
1970s. They had just known that Indonesia has been
independent. Their members are not many. They
prefer to be called as ”Sedulur Sikep” because the
word of Samin for them contains a negative meaning.
Outsiders of Samin often assume them as an innocent
group, do not like stealing, refuse to pay taxes, and
often become a joke, especially among Bojonegoro
people.
2.1.2 Samin Doctrines
Samin community has some important doctrines,
such as: (1) not going to school; (2) not wearing caps
but wearing ”iket”, a kind of cloth tied to the head like
ancient Javanese; (3) not polygamized; (4) not
wearing trousers and only knee-length pants; (5) not
trading and rejecting capitalism. Besides, they believe
that religion is a weapon or guide of life. Samin
teachings does not discriminate religion, therefore
Samin people never deny or hate religion. The
important thing is implementing religion in life. They
do not like to bother people, quarrel, be jealousy, and
take others property. They are always being patient
and not arrogant. Living man must understand his
own life because life is same as soul and only one, so
it will be brought eternally forever. This value
becomes Javanese life image, as an ideal value
(Suseno, 2003). When speaking, they must be able to
keep the mouth, be honest and have mutual respect.
Trading for Samin people is prohibited because there
is ”dishonesty” element. They also do not be allowed
to accept donations in the form of money.
Founder of Samin in Tapelan village left
important books called ”Serat Jamuskalimosodo”
which consists of several books. One of them is "Uri-
Uri Pambudi Fiber" book which contains about the
maintenance of virtuous human behavior. It is most
likely that Samin Surosentiko doctrines is about
”manunggaling kawulo Gusti”. Samin men usually
wear black long-sleeved shirt without collar,
accompanied with headbands, while women wear
long-sleeves kebaya, limited to the kneecap or above
the ankle.
Samin name has connotation as ”wong cilik” or
poor people. In its development, the followers of this
doctrine prefer to be called as ”Sedulur Sikep”. This
is due in 19th century Samin people had a bad image
in Javanese society and considered as people who are
too innocent so seem stupid and naive. While
”Sedulur Sikep” is defined as good and honest people.
Samin society teachings on environment is very
positive, they take natural resources (i.e. wood) just
enough and never exploit them. This is in accordance
with Samin people mind which is quite simple, not
excessive and as it is. For them land is like a mother
who gives livelihood to them. As traditional farmers,
they treat land as well as possible. In land processing
(what plants to be planted) they only base on seasons,
which are rain and dry seasons. Samin society realize
that the contents and wealth of natural resources, will
be depleted or not, are very dependent on the user.
Here is their wisdom in maintaining the preservation
of the natural environment, especially water
resources. This condition is similar with Osing
community in Banyuwangi (Sumarmi, 2015).
2.2 Modernization Process Occurs and
Enters Samin Community Life, and
How Their Responses
Since 1960s educational facilities had entered Samin
community. Until now there have been several
educational institutions. Their offspring are also not
anti-school anymore. Many Samin young generations
who were born after 1980's have followed formal
education. Usually their parents also support formal
education for their children. In addition various life
tools resulting from development and advancement of
technology, such as transportation, radio, television,
Local Wisdom of Samin Community in Tradition and Modernization Frame
43

hand phone, and agricultural tools, are used by them
intensively in daily life.
Indeed in Dutch colonial period, Samin society
refused to go to school. They assume that school
creates elitist who will be the henchman of Dutch and
not again become ”kawula” (”wong cilik” or poor
people) anymore. Samin leaders are now still
advocating their young generation to not be ashamed
called as a Samin, because they actually have very
noble cultural treasures with their simple lives. They
always live friendly and peaceful. Their principles of
lives are helpful and not want to bother others. It is a
very noble attitude and always passed down from
generation to generation. They still maintain their
identity in the middle of changing period. Samin or
saminism is a doctrine of idealism or worldview.
In their beliefs ”Samin” comes from the word
”sami-sami” which means being together. Until now
there are still many areas inhabited by Samin people
in Randublatung. The sense of kinship and harmony
with each other is still very strong. A concrete
example is their attitude when there was a fire at oil
drilling mine in Cepu. The petroleum company
provided compensation funds to the affected areas,
but all Samin people who live in that area did not want
to receive the funds. They just say, ”Opo tega,
sedulure kena musibah, malah awake dewe nrimo
bantuan seko mereka, justru awake dewe kudu
mbantu sedulur sing lagi susah” (”Do we have the
heart, our brother was hit by a disaster, even we
received help from them, in fact we have to help
brother who is in trouble”). Surviving in the middle
of modernization for the sake of a tradition is not
easy, but Samin community is one of tribes who are
able to defend themselves and carry out their
ancestors doctrines.
The results of documentary studies, interviews
with Samin figures and observations show that the
changing times also affect Samin community
tradition. Now they use tractors and chemical
fertilizers in agriculture. Household appliances from
plastic, aluminium, and even electronic devices have
touched their lives. Impression as an isolated
community from outside world has been vanished.
After electricity entered Samin region in 1987,
development of people lives becomes faster. Now
society has been acculturated like community in
general.
Positive values in Samin society are expected not
be destroyed by modernization, such as their honesty
and wisdom in utilizing natural resources and high
spirit of mutual help. When their neighbors have
events, then without prompting, they will be
voluntary and together to help until finish. Even for
working on rice fields, there is still much to do with
mutual help system. Besides honesty and mutual
cooperation, Samin community is outstanding for
their high simplicity and work ethic. Their houses are
very simple, made of bamboo walls, and roofs of teak
leaves. Spatial arrangement is very simple and still
traditional, consists of spacious living room, bedroom
and kitchen. Living room is usually also used as
dining and family room. Bathroom and well are
located some distance from house and usually used
by some families. The shape of the house is ”bekok
lulang” (”Limasan Kampung”).
Samin community settlements usually group in a
row of houses to make them easier to communicate.
In Klopoduwur village, the community farming of
”Sedulur Sikep” is better known ”Karang Pace”.
About 30s families of Sedulur Sikep lived there in the
past. Their ethic of work is very high. Usually they
will go to farm, rice field, or forest in early hours, and
come back at near dusk. In daylight the silence will
surround their settlements because each of them is
busy to work in fields. For them daylight is time to
work as well as possible.
Samin society teachings on environment is also
very positive. They usually take natural resources (i.e.
wood) just enough, and never exploit nature. Instead
they perform a lot of rituals, specifically they dedicate
to nature preservation. This is in harmony with their
simple mindset, not excessive and as it is. Social
conflicts arise when their physical surroundings on
the slopes of Kendeng Mountains, which become
catalysts for their existence, as it related to water
resources that they need for agriculture. This happens
when cement plant enters their area of life. Their
rebellious instinct as a descendant of fighters emerged
when their existence was threatened.
3 CONCLUSIONS
Samin doctrine (Saminism) is derived from Samin
Surosentiko who inspired spirit resistance to against
Dutch without violence. They isolated themselves
and until in 1970s, they had just known Indonesia had
independence. They are scattered on several places in
Central and East Java, with the largest concentrations
are in Blora and Bojonegoro, Kendeng Mountains
region. Outsiders often regard them as an innocent
group that do not like to steal, refuse to pay taxes, and
often become jokes. The point of Samin doctrine
centers on five teachings, i.e.: (1) not going to school;
(2) not wearing a cap, but wearing ”iket”, a kind of
cloth tied to the head; (3) not polygamy; (4) not
wearing trousers, but only knee-length; (5) not
ICSE 2017 - 2nd International Conference on Sociology Education
44

trading and rejecting capitalism. Modernization has
entered the life of Samin community quite swiftly.
They respond the arisen influences intelligently and
wisely. Their tradition is a key factor for their
survival, particularly when they comes into contact
with industrialism that create social conflict with
outside communities, especially when they have to
deal with a large corporation, in this case the Cement
Plant.
ACKNOWLEDGEMENTS
Our gratefulness to the Directorate of Research and
Community Service (”Direktorat Riset dan
Pengabdian Kepada Masyarakat”/DRPM) and
Research and Community Service Institution of
Universitas Negeri Malang (”Lembaga Penelitian dan
Pengabdian kepada Masyarakat”/LP2M-UM) for the
support of the Superior Research Cost 2017/2018
given to us to review this Samin community.
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