A portrait of Madurese village head.
|Regions with significant populations|
|Madurese and Indonesian|
|Related ethnic groups|
|Javanese people, Sundanese people|
The Madurese (sometimes Madurace or Madhure; also known as Orang Madura and Suku Madura in Indonesian) are an ethnic group originally from the island of Madura now found in many parts of Indonesia, where they are the third-largest ethnic group by population. Common to most Madurese throughout the archipelago is the Islamic religion and the use of the Madurese language.
While the Madurese have their roots on Madura off the northeastern coast of Java, the majority of Madurese do not now live on that island. The Madurese people have migrated out of Madura over several hundred years, mostly driven by poor agricultural resources in their home island. The majority have settled on Java, where an estimated six million Madurese live, especially in East Java where they form about half the population.
Population and distribution
Official and academic data on the population of Madurese people vary considerably. During the nationwide population census conducted in Indonesia in 2010, the Madurese people make up 3.03% of the country's population, that is 7,179,356 people. On the other hand, some scientific sources operate with significantly larger figures around 10.5 to 10.8 million people. In any case, the Madurese people are among the largest ethnics of Indonesia, thus, according to the statistics of the 2010 census, they occupy the fourth largest ethnic group after the Javanese people, Sundanese people and Batak people.
Historically, the Madurese people inhabit Madura Island and located to the east of it, a group of smaller islands in Java Sea such as Kambing Island, Sapudi Islands and Kangean Islands. Here they number about 3.3 million people, which is more than 90% of the population in these territories. Approximately the same number of Madurese people living in the eastern end of the Java Island, and more than 400,000 people in various parts of the Indonesian part of the island of Kalimantan. In addition, tens of thousands of the Madurese people live in other regions of Indonesia; especially, there are significant Madurese communities in the capital city of Jakarta (about 80,000 people), in Bali (about 30,000 people) and in the province of Bangka Belitung Islands (more than 15,000 people). There are also small Madurese communities in the countries of Southeast Asia adjacent to Indonesia, particularly, in Singapore.
The Madurese people speak the Madurese language, which belongs to the Austronesian family, more specifically the Malayo-Sumbawan group. It is divided into several dialects. Linguistically, there are different points of view regarding the dialects of the Madurese language. Older works would normally identify two or four dialects, but modern specialists have concluded that there are six dialects. The most developed dialect in the lexical terms is the Sumenep dialect, which underlies the literary Madurese language. The most common dialect is Bangkalan, which often functions as a lingua franca between Madurese people from different localities.
In some parts of East Java among a significant number of Madurese population, a peculiar mixed of Madurese-Javanese dialect has formed. In addition to these native languages, many are also fluent in Indonesian, the national language.
The majority of Madurese practice Sunni Islam. Characteristically, unlike a significant part of their fellow religious Indonesian, Madurese people enjoy the reputation of very zealous adherents of Islam. Muslim theologians play an important role in their spiritual and social life. A significant part of the Madurese people is trained in traditional Pesantren Muslim schools, which play an important role in their spiritual and social life.
There are also Madurese who practice other religions, such as Christianity (both Protestantism and Catholicism) making up not more than 0.2%, and the rest of the other proportion of those professing other religions is extremely small such as Hinduism. Protestant Madurese can be found in northeastern part of Jember Regency, where they have a church that delivers sermon in Madurese, located in Sumberpakem village, Sumberjambe district. The church is a member of East Java Christian Church.
Family is important to the Madurese and they commonly live in villages that function around an Islamic religious center. According to Islamic law, a man may have more than one wife. Marriage proposals are usually made by the groom's parents, preferably to a first or second cousin. If the proposal is accepted, the bride's parents are then presented with the "bride price", which is usually cattle. The groom's parents then set the date for the upcoming wedding. Newlywed couples often live with the bride's family. Islam is an integral part of the social, political and economic life of the Madurese.
The main traditional occupations of the Madurese are animal farming, which mainly includes breeding of cattle, goats, horses, poultry and fighting cocks. The Madurese are known for herding cattle, hence they are often referred by a common nickname as the "cowboys" of Indonesia. Cattle are an important part of the culture, and bull-racing is one of their favorite sports.
Agriculture among the Madurese people on the island of Madura is poorly developed due to low fertility and very poor soil conditions, thus farming is not important in Madurese culture. As a result, the Madurese tend not to farm, unless on other islands with very good soil conditions, such as the Madurese people in Java, where agriculture is practiced more widely and have developed to a lesser degree. The main crops are such as corn, cassava, rice, tobacco, beans and cloves. Among craftsmen, tanning, pottery, batik manufacturing, blacksmithing, as well as small vassals and boat builders are also important occupations. In coastal areas, the Madurese are actively engaged in fishing, trading and as well as extraction of salt (from Madura Island). Lastly, the Madurese people also enjoyed a reputation in the region as skilled seafarers. Madurese residents of large cities, particularly in eastern Surabaya are actively involved in modern economic sectors.
Traditional Madurese settlements are scattered and rarely linear in layout, depending rather on the direction of the roads. In most villages, there are paddocks for cattle raring. Houses are made of bamboo and often built on low stilts. They have a frame structure usually supplemented with a veranda. Roofs are covered with palm leaves or reeds, however from the last third of the 20th century, the usage of roof tiles are becoming increasingly common.
Low yields on soils had long served the cause of mass migrant labor and the relocation of the local population outside the island, where the Madurese were major clients of the government's large-scale transmigration programmes undertaken by both the Dutch colonial administration as well as the authorities of independent Indonesia in the nineteenth and twentieth centuries, through which they settled in relatively sparsely populated areas of Indonesia's other islands, especially Kalimantan. As a result of this program, more than half of the ethnic Madurese people currently living outside of their customary homeland had settled in many regions of Indonesia, where communities of former transmigrants and their descendants that still maintain their Madurese identity.
Madurese people have lived on the territory of Java for several centuries, forming the ethnic majority in some of the north-eastern regions of the island. They tend to get along well with the Javanese people in relation to language, culture, and way of life. Mixed marriages between Javanese and Madurese people are also common. Moreover, in some areas of eastern Java, there are significant communities of descendants of such pendalungan marriages, which are distinguished by their unique cultural traditions that combine Madurese and Javanese elements to varying degrees.
Another situation often develops in the provinces of West Kalimantan and Central Kalimantan, where Madurese people resettled under the transmigration programmes in 1900 to 1950 in the span of 90 years. Some of these migrant groups have been the subject of conflict with Dayak communities. The native population, especially the Dayaks were quite wary of strangers, and seeing them as a threat to their traditional livelihoods. Mutual distrust also promote ethnic and cultural and religious differences, where most Dayak people practices Christianity or Kaharingan. The most publicized conflict has been on various localities in Kalimantan, where thousands were killed in a series of large scale armed fighting between the Madurese and the Dayak people during the late 1990s.
In West Kalimantan there was communal violence between Dayaks and Madurese in 1996, in the Sambas conflict in 1999 and the Sampit conflict 2001, resulting in large scale massacres of Madurese. In the Sambas conflict, both Malays and Dayaks people massacred the Madurese people. Tens of thousands of Madurese people from Kalimantan were forced to move to Madura and Java. By the mid 2000s, the situation has somewhat stabilized and enabled the return of most of the Madurese resettlement back in Kalimantan.
For the Madurese people, their traditional cuisine is characterized by a fairly large use of meat; of which primarily prepare miniature skewers called satay accompanied with special sweet marinade and thick sharp sauce, has enjoyed a wide popularity in many parts of Indonesia. In addition, traditional Madurese culinary are characterized by the active use of corn and, in general, greater salinity of dishes compared to other regional cuisines of the country.
Folk art and traditional attire
Culturally the Madurese people are close enough to eastern Javanese that they share similar forms of folklore, music (including gamelan), dance, and shadow theater or wayang. The traditional attire, however, is very specific to the Madurese people. Men would wear a completely black long-skirted coat with a wide belt, which most often hooks under a shirt that comes in broad red and white stripes, along with a checkered sarong. While women would have donned a dark blue or mottled jacket over a sarong.
A truly unique tradition of the islanders is bull racing, known as Karapan sapi, where local bred bulls harnessed in special light carts are led by a charioteer, usually a young man or teenager. Such competitions are typical of Madura, where they serve as its main tourist attraction. Races are held annually in August and October in different localities, after which their winners compete in the final round, which is traditionally held in Pamekasan. Races are usually accompanied by gamelan performances and folk festivities.
By the end of the 1980s, the popularity of Madurese bull racing had grown so much that the winner of the competition would be awarded with a prize on behalf of the President of Indonesia. In addition, the scene of the races was depicted on the reverse of coins of 100 Indonesian rupiah, produced from 1991 to 1998.
Traditionally in terms of socio-economic life of the Madurese people, there had been a visible impact on their national character. They are often characterized as hard workers, stubborn, courageous, possessing integrity, loyal, generous, fair; and, at the same time, sharpness, resentment, extreme frugality, isolation, arrogant, hot-tempered, prone to violence and distrust towards strangers - especially against the backdrop of kindness and sociability of their neighbors such as the Javanese people.
In rural areas, the Madurese still practice an ancient tradition of vendetta, called "charok" (carok) which literally means "battle of honor". In the 1990s, law enforcement agencies in each of the four districts in Madura have recorded dozens of cases each year. The killing may provoke resentment, quite small by the standards of ordinary European or Indonesian. According to local criminal statistics, most of the reason for such attacks are usually molestation of women or property dispute, but it often happens that the Madurese's cruel revenge is motivated by an insufficiently polite treatment or insult in public places to one's honor.
Instrument of revenge used in this dueling is often the traditional Madurese crescent knife, celurit which is the most common peasant weapon and in some areas and also the attribute of traditional male attire. In such cases, the avenger usually prepares the celurit in advance in an event of dueling by casting special spells on the weapon.
Sometimes in the "battle of honor" are involved several people from each side - relatives and friends of the offender and the offended, and then it turns into a bloodbath. Such massive bloodshed have repeatedly occurred in Madura even in the 21st century. The most famous incident in recent years, a mass carok occurred on 13 July 2006 in Bujur Tengah village, Pamekasan Regency, East Java, Indonesia, resulting stabbing and killing of seven men and seriously injuring nine people.
- Piwulang Basa Jawa Pepak, S.B. Pramono, hal 148, 2013
- Kewarganegaraan, Suku Bangsa, Agama dan Bahasa Sehari-hari Penduduk Indonesia Hasil Sensus Penduduk 2010. Badan Pusat Statistik. 2011. p. 31. ISBN 978-979-064-417-5. Archived from the original on 2017-07-10. Retrieved 2013-04-26.
- Лев Миронович Минц, ed. (2007). "Ûрий Дмитриевич Анчабадзе". Народы мира. ОЛМА Медиа Групп. p. 305. ISBN 53-730-1057-X.
- Тишков В.А., ed. (1999). Народы и религии мира. Энциклопедия. М.: Большая Российская энциклопедия. p. 304.
- "Мадурцы". Etnolog. Retrieved 2018-07-01.
- Kewarganegaraan, Suku Bangsa, Agama dan Bahasa Sehari-hari Penduduk Indonesia Hasil Sensus Penduduk 2010. Badan Pusat Statistik. 2011. p. 38. ISBN 978-979-064-417-5. Archived from the original on 2017-07-10. Retrieved 2013-04-26.
- "Madura". Ethnologue. Retrieved 2018-07-03.
- William D. Davies (2010). A Grammar of Madurese. Walter de Gruyter. pp. 4–5. ISBN 31-102-2444-5.
- Darrell T. Tryon, ed. (2011). Comparative Austronesian Dictionary: An Introduction to Austronesian Studies. Walter de Gruyter. ISBN 31-108-8401-1.
- Syamsul Hadi & Agnes Swetta Pandia (5 July 2014). "Diaspora Karnaval Pendalungan". Kompas. Retrieved 2018-07-03.
- Agus Abrori (2010). "Galeri Budaya Pendalungan di Kota Probolinggo: Tema metafora angin". Universitas Islam Negeri Maulana Malik Ibrahim. Retrieved 2018-07-03.
- "Madura In Indonesia". Joshua Projevct. Retrieved 2018-07-05.
- Nurul Ilmi Idrus (2016), Gender Relations in an Indonesian Society: Bugis Practices of Sexuality and Marriage, BRILL, p. 57, ISBN 900-4311-94-7
- Sjaak van der Geest; Susan Whyte (2012), The Context of Medicines in Developing Countries: Studies in Pharmaceutical Anthropology, Springer Science & Business Media, p. 236, ISBN 940-0927-13-4
- John Braithwaite; Valerie Braithwaite; Michael Cookson; Leah Dunn (2010), Anomie and Violence: Non-truth and Reconciliation in Indonesian Peacebuilding, ANU E Press, p. 305, ISBN 192-1666-23-4
- Florence Lamoureux (2003), Indonesia: A Global Studies Handbook, ABC-CLIO, pp. 153–154, ISBN 978-1-57607-913-3
- James B. Minahan (2012), Ethnic Groups of South Asia and the Pacific: An Encyclopedia: An Encyclopedia, ABC-CLIO, ISBN 159-8846-60-4
- Konstantinos Retsikas (2014), Becoming – An Anthropological Approach to Understandings of the Person in Java, Anthem Press, pp. 34–35, ISBN 178-3083-10-7
- Arif Budiman (27 October 2016). "Produksi Garam di Sumenep Tidak Sesuai Target KKP". Madura Live. Archived from the original on 14 November 2016. Retrieved 2016-11-13.
- Kurt Stenross (2011), Madurese Seafarers: Prahus, Timber and Illegality on the Margins of the Indonesian State, University of Hawaiʻi Press, ISBN 082-4835-55-7
- Andrew Chang (27 February 1999). "Hundreds Dead in Borneo's Ethnic Conflict". ABC News. Retrieved 2018-07-06.
- "Dayak". Global Security. Archived from the original on 2017-10-10. Retrieved 2018-07-06.
- Armed Conflicts Report.Indonesia - Kalimantan Archived 2011-02-07 at the Wayback Machine
- "THE RELATIONSHIP BETWEEN DAYAK AND MADURA IN RETOK by Yohanes Supriyadi". Archived from the original on 2012-03-24. Retrieved 2014-02-25.
- "Javanese Arts & Culture; Cuisine". Arts and Culture - Javanese and Arabic. 4 December 2010. Archived from the original on 2016-03-04. Retrieved 2018-07-07.
- Yoni Iskandar, ed. (21 October 2014). "Sapi Sonar Muda Bangkalan Sabet Piala Presiden". Tribun News. Retrieved 2018-07-10.
- Taufiqurrahman (30 October 2013). "Karapan Sapi Piala Presiden Berubah Jadi Piala Gubernur Jatim". Kompas. Retrieved 2018-07-10.
- Robertus Pudyanto (8 January 2014). "The Art of Bull Skating". Modern Farmer. Retrieved 2018-07-10.
- "100 Rupiah", Numista
- Ian Douglas Wilson (2015), The Politics of Protection Rackets in Post-New Order Indonesia: Coercive Capital, Authority and Street Politics, Routledge, p. 105, ISBN 113-5042-09-8
- E. Aspinall; G. van Klinken (2011), E. Aspinall (ed.), The State and Illegality in Indonesia, BRILL, p. 225, ISBN 900-4253-68-8
- A. Latief Wiyata (2002). Carok: Konflik Kekerasan Dan Harga Diri Orang Madura. PT LKiS Pelangi Aksara. p. 170. ISBN 9789799492678.
- Henry Arianto, Krishna (May 2011). "Tradisi Carok Pada Masyarakat Adat Madura". Universitas Esa Unggul Jakarta, Forum Ilmiah Volume 8 Nomer 2. p. 150. Retrieved 2018-07-10.
- A. Latief Wiyata (2002). Carok: Konflik Kekerasan Dan Harga Diri Orang Madura. PT LKiS Pelangi Aksara. p. 4. ISBN 9789799492678.
- Henry Arianto, Krishna (May 2011). "Tradisi Carok Pada Masyarakat Adat Madura". Universitas Esa Unggul Jakarta, Forum Ilmiah Volume 8 Nomer 2. p. 147. Retrieved 2018-07-10.
- A. Latief Wiyata (2002). Carok: Konflik Kekerasan Dan Harga Diri Orang Madura. PT LKiS Pelangi Aksara. p. 40. ISBN 9789799492678.
- "Polisi Tangkap Otak Carok Massal". infoanda. Archived from the original on 2014-10-23. Retrieved 2014-10-24.
- Ahmad Baidowi (10 May 2007). "Inilah Kasus Carok Massal Terheboh di Pamekasan Madura". Okezone. p. 147. Retrieved 2018-07-10.
- I. Farjon (1980), Madura And Surrounding Islands: An Annotated Bibliography, 1860-1942, Volumes 9-13, M. Nijhoff, ISBN 978-902-472-4109
|Wikimedia Commons has media related to People of Madura.|