Priyayi

Government offices

Outside of the areas ruled directly by Yogyakarta and Surakarta, Dutch colonial authorities established two civil service bodies: the Binnenlands Bestuur ("Interior Administration"), staffed by Dutch officials, and the Pangreh Praja ("Ruler of the Realm"), the indigenous bureaucracy. ^[8]

By 1926, the Binnenlands Bestuur in the directly ruled areas of Java and Madura consisted of the following offices with territorial responsibilities, in descending order: ^[8]

1. Governor; 3 positions
2. Resident; approximately 20 positions
3. Assistant Resident; approximately 70 positions

In turn, there were three pangreh praja offices with territorial responsibilities, staffed by the indigenous priyayi, in descending order: ^[8]

1. Bupati ("Regent"); approximately 70 positions. A bupati is responsible for a kabupaten, often a polity with a semi-autonomous history. The position of a bupati was often inherited from father to son, a practice allowed under the 1854 Dutch Constitutions, and families of the bupati often formed a local aristocratic class. The bupati is subordinate to, and usually has a one-to-one correspondence with, the assistant resident ‒ the lowest-ranking official of the Binnenlands Bestuur.
2. Wedana ("District Chief"); approximately 400 positions.
3. Asisten Wedana ("Sub-District Chief"); approximately 1,200 positions.

Other colonial government employees considered to be of priyayi stature included tax officials, prosecutors, and officials attached to police units. ^[8] By 1931, Europeans accounted only for 10 percent of the entire state apparatus in the Dutch East Indies, and over 250,000 native officials were on the state payroll. ^[9] In Java, a class distinction existed between priyagung ("upper priyayi"), a group well connected to the aristocratic elite in Surakarta and Yogyakarta, and priyayi cilik ("lower priyayi"). ^[8] Nonetheless, the social distance separating the priyayi from the peasantry is much greater than that separating the priyagung from the priyayi cilik. ^[10]

Nationalist movements

In 1901, the Dutch East Indies government established the so-called Ethische Politiek ("Ethical Politics") as an official policy. ^[11] The Ethical Politics paradigm extended the colonial state control through educational, religious, agricultural, resource extraction, and political surveillance institutions over the native population until the Japanese occupation of 1942. ^[11] Western-style education became available to the native populace, although only the wealthy could afford tuition at the secondary and tertiary institutions where Dutch was the primary language of instruction. ^[12] Among the Javanese, priyayi men were the first to be educated at Western-style institutions before entering the colonial civil service. ^[13]

Nationalistic sentiments among Javanese elites who received Dutch education were formative in the era of the Indonesian National Awakening. The Boedi Oetomo, the first indigenous political society in the Dutch East Indies, was established by a group of priyayi doctors and medical students in 1908. ^[14] Although the group was confined to a Javanese, male priyayi following, the Boedi Oetomo was the first in a series of indigenous political activism in the Dutch East Indies. ^[14] The Boedi Oetomo gave rise to prominent priyayi figures such as Soetatmo Soeriekosomo (1888-1924) and Noto Soeroto (1888-1951), who are advocates for ethnic nationalism through the Committee for Javanese Nationalism, as well as advocates of Indies-wide nationalism, such as Tjipto Mangoenkoesoemo (1886-1943) who later founded the Indische Party. ^[15] The emergence of other ethnic nationalist groups and Indies-nationalist political parties in Java later eclipsed Javanese nationalism and gave rise to the emergence of a broader, Indonesian-language nationalism throughout the 1920s and 30s. ^[16]

Religion

The principal religion of the ethnic Javanese populace in the provinces of Central Java, East Java, and the Special Region of Yogyakarta is Islam, although there are minorities of Roman Catholic Christians, Protestant Christians, Hindus, Buddhists and Confucianists. ^[25] Within Javanese Islam, Geertz identified three alirans, or cultural streams: the abangan , the santri , and the priyayi. ^[26] Members of the santri stream are more likely to be urban dwellers and tend to be oriented to the mosque, the Qur'an, and Islamic canon law. In contrast, the abangan tend to be from village peasant backgrounds and absorb both Hindu and Muslim elements, forming a culture of animist and folk traditions. ^[1] The priyayi stream is the traditional bureaucratic elite and was strongly driven by hierarchical Hindu-Javanese tradition. ^[1] The santri are sometimes referred to as Putihan ("the white ones") as distinct from the 'red' abangan. In general, the religion of the priyayi is closer to the abangan tradition than the santri, because it combines Indic polytheism and Islamic monotheism. ^[27] Public rituals, such as slametan, or the communal feast, are practiced in abangan peasant and priyayi households alike. ^[28]

Priyayi families on the coastal center and eastern parts of the island, however, emphasize genealogical ties to the wali sanga , the nine Islamic saints of Java, and are closer to the santri in their religious practices than their hinterland counterparts. ^[5]

Socio-economic status

While the abangan are often peasants, the priyayi is the class of the landed gentry of towns and urban population centers. ^[29] Unlike feudal landlords, however, the priyayi of the Dutch colonial period are white-collar government employees who work as bureaucrats, teachers, and clerks. ^[29] The priyayi distinguish themselves from the peasantry and the merchant class by defining their work for the government as alus ("refined"), as opposed to trading, farming, and laboring, which are defined as kasar ("unrefined"). ^[30] An early 19th-century poem, "Suluk Mas Nganten," written by Jayadiningrat I, a Surakarta courtier, describes priyayi as a charismatic power, and not just socio-economic stature, that merchants cannot achieve: ^[31]

Ana maneh nisthane wong memantu

ana ta sudagar cilik

awatara sugihipun

kepengin cara priyayi

Again there is the shame of one who held a wedding

There was a petty merchant

Middling was his wealth

He yearned to follow the style of the priyayi

Priyayi families, however, also engage in trading through informal channels. Until the 1980s, priyayi women often supplemented their household income by selling homemade textiles and craftswear, although trading in public places is seen as inappropriate for upper- and middle-class priyayi women. ^[32]

Language

Literacy and command of multiple Javanese language registers were sources of priyayi prestige during the Dutch colonial era when the majority of Java’s population was illiterate. ^[33] The two major levels of discourse in the Javanese language are krama ("formal") and ngoko ("informal"). ^[33] Mastery of krama, a set of registers primarily spoken up the social hierarchy, requires high levels of education. ^[33] Towards the end of the 19th century, when younger cadres of priyayi received Dutch-language education, the Javanese "inner elite" began adopting Dutch not only as a language used at work when interacting with the Dutch but also at home and among Javanese circles. ^[34] The colonial era priyayi, therefore, became a largely bilingual class. ^[35] Since independence, Indonesian has been adopted as a national language, and new styles of Indonesian and Javanese have emerged as a continuation of the krama and ngoko registers in official publications and popular literature. ^[36]

Arts

The priyayi are patrons and practitioners of classical, courtly Javanese art forms, which they regard as alus and refined in contrast to the peasant art forms: ^[37]

1. wayang ; the shadow-play that performs Javanese retellings of the Ramayana, the Mahabharata, and the history of pre-colonial Javanese kingdoms
2. gamelan ; the percussion orchestra that accompanies wayang performances or performs independently
3. lakon; dramatizations of wayang stories and myths that are retold orally
4. tembang ; rigid forms of poetry that is recited or sung with gamelan accompaniment
5. batik ; textile-making with wax and dye

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