History of permainan sabung ayam online
Speaking of chickens, Indonesia has a very long history. If so far only the Yellow River in China and the Indus valley in India are considered the historical centers of chicken domestication in the world, in fact speaking of the third location is Indonesia. The long history of interaction between humans and chickens in Indonesia is perhaps the key to the answer why the myth of the rooster is so deeply embedded in culture.
Early April 1958, Clifford James Geertz and his wife, as anthropologists, were conducting field research in a remote village in Bali. The anthropologist, who is famous for his work Negara: The Theater State in Nineteenth Century Bali, was suddenly surprised by the arrival of the police. Yes, a number of police arrived in the remote village to raid the sabung ayam gambling event.
Of course everyone ran away, including Geertz and his wife. From that moment, Geertz not only found it easy to "enter" the Balinese community, more than that, he, as an ethnographic-based field researcher, also found readings about the meaning behind Balinese cockfighting rites.
The memory of the experience of watching cockfighting in Bali, was immortalized by Geertz in one of his famous essays, Deep Play: Notes on The Balinese Cockfight. The essay, which is one of the important articles in his book, The Interpretation of Culture: Selected Essaysi, concludes that it seems that only the champions (chickens) are fighting there. Actually, the ones fighting there are humans.”
Through this article, Geertz uses the paradigm of symbolic interpretation, describing the meaning behind cockfighting in Bali. Geertz discovered the importance of cockfighting in Balinese society. Behind the cockfighting, there is a large cultural building, about status, about heroism, masculinity, and social ethics which are the basis for the formation of Balinese culture. Cockfighting, according to Geertz, is more than just gambling, it is also a symbol of expression of status, authority, and so on.
Referring to the KBBI, the word 'jago' lexicon means "rooster". However, this term also means “the main candidate in an election”, “champion” or “champion”. Also in Java. Jago for Javanese means chicken. However, this word also has a connotative meaning, as in the Indonesian dictionary.
This game is usually done by pitting two roosters with spurs. Or not infrequently the rooster was intentionally fitted with artificial spurs, either made of bamboo or sharpened wood, or even iron metal. The match is considered over after one of the roosters loses. Thomas Stamford Raffles in The History of Java, which was first published in 1817, noted that cockfighting is a very common competition among Javanese people.
Etymologically, the word "good" is thought to have come from the Portuguese language, namely 'jogo', which is pronounced 'zhaogo' and literally means "game". It is said that this term refers to the game of cockfighting in the archipelago which is very popular with the Portuguese. From this pronunciation, this term was absorbed into the archipelago and entered into various languages such as Malay or Javanese. However, it is not very clear, since when did the term good become an absorption word. In the case of Banten, refer to the book History of Banten by TBG. Roesjan (1954), the phenomenon of the absorption of the word expert into the local language was recorded as having appeared in 1810.
Referring to Anthony Reid in his work entitled Southeast Asia in the Age of Commerce 1450-1680 Volume One: The Lands Below the Winds, this cockfighting phenomenon, along with other spectacular fights such as elephant or tiger fights, is commonly held to enliven royal parties in Indonesia. cities in Southeast Asia. According to him, in the past, chickens were one of the animals that were often pitted against as a symbol of the festivities or greatness of the face of power from the kingdoms of Southeast Asia.
Furthermore, according to Reid, at least in pre-Islamic Java and still alive in Bali, the practice of cockfighting is not only a social rite, but also has a religious meaning and is an important part of temple crowds, purification, and pilgrimages. The blood of fighting cocks was seen as a sacrifice to please the gods, for fertility, for purification, and to celebrate the success of war.
Traces of Discourse
Javanese people know Cindelaras folklore. Taking the context and historical background in the 11th century Jenggala Kingdom, this narrative tells about cockfighting and its relationship with symbols of power. Not except for the Sundanese people, also found the folklore of Ciuang Wanara. Taking the context and historical background in the era of the 8th century Galuh Kingdom. Both of these folklores tell the story of the king's son who was exiled, and because of his destiny, they are reunited with his father who is a king, through a moment of cockfighting practice.
Apart from other sources, call it La Galigo in Bugis. The main character of the epic, namely Sawerigading, is also said to have a penchant for cockfighting. In fact, the dragons of the Bugis people could not be called brave (tobarani) if they did not have the habit of fighting chickens (massaung manu'). Perhaps also not only Bugis, but for the people of Java, Bali, Sunda, and others, the rooster used to have associations to describe the image of courage or masculinity.
If folklore or epics from the past can be a source of historical references, it can be concluded that historically the symbolism of the chicken presents a sacred meaning as a symbolic representation of power. The sacred meaning of cockfighting is at least seen in Bali, for example.
Geertz while conducting ethnographic research in Bali revealed the importance of spurs. The spurs, which are made of metal four or five inches long and attached to the legs of the chickens, are only sharpened during a lunar eclipse or when the moon is not full. In addition, the spur must also be treated in such a way by its owner and guarded so that it is not seen or touched by women.
From the historical field, referring to Clifford Geertz's essay, it is stated that the word 'fight' is a term for a rooster. And, he further said, the term has appeared in inscriptions in Bali in 922 AD. This term is used metaphorically to mean "hero", "soldier", "winner", or "strong man". Unfortunately, Geertz did not explain where the inscription came from.
Talking about slot tergacor of cockfighting, Ani Rachmat and Agusmanon Yuniadi (2018) in their article Symbolism of the Rooster in the Cultural Development of the Cianjur Regency Society, and I Wayan Gede Saputra KW (2016) in their article sabung ayam in Ancient Balinese Society of the IX-XII centuries, arrived in same conclusion. Similar to Geertz, according to them, the practice of cockfighting in Bali has been going on since the 10th century. If Rachmat and Yuniadi refer to the Sukawana Inscription and the Batur Abang Inscription; Saputra refers to the Trunyan inscription and the Sembiran inscription.
Unfortunately again, speaking of the context of Balinese locality, Geertz does not explain to what extent there is a difference in meaning between cockfighting in the form of 'tetajen' and 'tabuh rah'. Obviously, these two cockfighting rites have different contexts and meanings. On the one hand, tetajen is a social rite that is profane in the form of gambling, and on the other hand tabuh rah is a rite that is sacred and religious.
Enter the next chapter of history. In the Book of Pararaton, Ken Arok, before becoming King Singasari in the 13th century, is said to be a cockfightman. Even history records, in the Shingasari Kingdom there had been a major political event during the cockfight moment. Raja Singhasari who was in power at that time, Anusapati, was killed by his half-brother, Tohjaya, when the king was watching a cockfight.
King Hayam Wuruk who ruled in the Majapahit Kingdom from 1350-1389 is also interesting to note. In those days it was customary to give people names to borrow the names of certain animals. Call it Kebo Anabrang, Lembu Sora or Gajah Mada, for example. The choice of the names of the buffalo and elephant animals certainly has an association with the greatness of these figures. However, the name of the greatest king in the Majapahit era, Hayam Wuruk who also holds the title Maha Raja Sri Rajasanagara, actually uses the name chicken. As is known, Hayam Wuruk means "Learned Chicken".
Let's review Sulawesi. The Kingdom of Bone and the Kingdom of Gowa had been at war because of the moment of a cockfighting event. It is said that in 1562, the King of Gowa X, I Mariogau Daeng Bonto Karaeng Lakiung Tunipalangga Ulaweng (1548 – 1565) visited Bone. The arrival of state guests was enlivened by a sabung ayam party (massaung manu'). The King of Gowa risked 100 katie of gold. The King of Bone at that time, La Tenrirawe Bongkange, was risking the Panyula people (one village).
That said, this cockfight is not an ordinary cockfight. The fighting rooster becomes a vehicle for the supernatural power of the two rulers of the west and east coasts. As a result, the King of Gowa's fighting cock was killed. The Bone King's rooster wins. This means that the supernatural power of the King of Bone is relatively higher than that of the King of Gowa.
Problems began to arise when the defeat of the cockfight was linked with signs of the decline in the power of the Gowa Kingdom. The King of Gowa Daeng Bonto was devastated and embarrassed. This tragedy is seen as a serial event by the Kingdom of Gowa.
After returning to Gowa, Tunipalangga Ulaweng immediately prepared troops and attacked the Kingdom of Bone. Since then the civil war has raged. This war took a generation. The war ended in the reign of King Gowa XI, I Tajibarani Daeng Manrumpa Karaeng Data. The end of the feud led to the Tellumpoccoe peace treaty in 1582.
Let's jump into the era of the Digital Revolution or Industry 4.0. Talking about the myth of the chicken, it still seems vaguely attached to people's minds. In addition to Bali with its tabuh rah ritual, in other areas sabung ayam events are still often held and tend to be
