THE BLACKSMITHS OF AJATAPPARENG: RATIONAL HYBRIDIZATION AND CULTURAL INTERPRETATION OF SHARIA ECONOMICS FOR DEVELOPING CREATIVE INDUSTRY IN THE RURAL BUGINESE REGION

Andi Bahri S, NIM.: 1530010009 (2021) THE BLACKSMITHS OF AJATAPPARENG: RATIONAL HYBRIDIZATION AND CULTURAL INTERPRETATION OF SHARIA ECONOMICS FOR DEVELOPING CREATIVE INDUSTRY IN THE RURAL BUGINESE REGION. Doctoral thesis, SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This dissertation deals with rational hybridization and cultural interpretation of sharia economics applied by Ajatappareng blacksmith communities in the rural Buginese region. Drawing on Weber`s theory of rationalization economic, Geertz`s work on cultural studies, as well as Antonio`s work on the sharia microfinance model, this study will answer the following research questions: 1) What is the Buginese cultural ethic of economics, and how does it work for the development of the blacksmith creative industry?; 2) How do the Buginese blacksmith creative industries still exist in Ajatappareng in the current era, and how do they face contemporary economic challenges?; and 3) What are the significant effects of the shara` element in pangaderreng on the economic life of the Buginese blacksmith community? Supporting data is in the form of bibliographical and empirical investigations to provide a detailed description of the field work. The Ajatappareng blacksmith communities cannot be separated from the metallurgy historical view of Luwu, the classical Iron Land, and ‗Wa` Bakka‘ the prominent genealogic person of the Buginese blacksmith mentorship, who mentored metallurgy skills for the people of the Buginese territories. In Massepe, in the past era of Sidenreng Kingdom, Wa` Bakka was an important person of Sidenreng King Palace. In later days, the blacksmith metallurgy skill imparted by Wa` Bakka spread to neighboring regions of Ajatappareng. The spirit of ‗resopa temmangingi‘, a Buginese cultural ethic about economics, influenced these blacksmith communities to create significant income for their family‘s livelihood, which also impacted on the local economy by providing work for the unemployed, as appointed by siri` na pesse principle. This cultural ethic of economics is summarized in term ‗resopa temmangingi malomo naletei pammase dewata‘ (diligent work will readily receive the blessings of God). This cultural spirit has had a fundamental influence on the way the Buginese blacksmith community conduct business, in regards to the work targets and the profit gained, either in quantity or quality, as a blessing of sustenance (were`) from the God. Three main factors have determined the survival and sustainability of the traditional blacksmith creative industry of Ajatappareng in the current era. First, the blacksmith traditional creative industry has contributed economic value to the local society, and the communities are adaptable to changes, which has supported their survival. Second, this traditional creative industry has been further sustained xiii through the use of recycled scrap iron and steel rather than new raw materials and ensuring the quality and profit margin of new innovative products. Finally, the cultural economic ethos of pangaderreng still has an influence on how the blacksmiths conduct business within the traditional creative industry. This cultural guideline encourages the Buginese people to raise their work ethic (reso), in order to lift their personal dignity (siri`), social empathy, as well as their family honor (pesse). In addition to facing the contemporary economic challenges, the economic players of blacksmith crafts have had to adopt updated technology, such as electrics grinders and cutting machine tools. However, the adoption of agricultural tools, such as harvesters, during this period of technological development has actually lowered the market share of blacksmith traditional agriculture products. However, the blacksmiths continue to produce handicrafts by utilizing scrap steel obtained from scrap metal collectors, and selling the items in the common traditional markets, as well as offering the products in online marketplaces as a contemporary way of selling their products. The significant effects of shara` (sharia compliant) element for the blacksmith community can be found in their socioeconomic life and in their business conduct. The blacksmiths apply the hybrid rational economic when conducting business. The rational instrumental and rational formal, from Weber‘s view of rational thought, are presented together in economic actions by the blacksmiths. The rational hybridization of an economic action, empirically, shows that the craftsmen work more based on social cultural motives. However, at the same time, they also expect to receive a benefit. This benefit is not intended for purely accumulating capital, but also for setting aside for social-hood events. Each economic player displays different degrees of rational economic. The craftsmen group (panre and pattette) are more on the side of cultural moral rationality than purely rational economic, while the entrepreneur group (ponggawa) conduct more of a formal rational economic than moral rational economic. The sebali-reso point of view, which is performed by involving beginner entrepreneurs in blacksmith workshops, is a way of accumulating capital in the view of rational instrumental, while at the same time there is also an aspect of personal religious worship (affective rational action) viewpoint driving the action. This empirical view demonstrates that there is space for the people to re-interpret local values, norms and religious dogma based on their socioeconomic interests and motives, either in the form of culture as obstacle or culture as stimulus, as outlined in Geertz`s point of view. The shara` element has impacted affectively on the socioeconomic performance of the Buginese communities. Moreover, the position of the shara` element in the classical guideline of pangngadereng has significantly affected the cultural interpretation of sharia compliance in economics. This interpretation, conceptually, has implications for the cultural partnership of an economic cooperation, and has relevance to the development of creative industries, such as blacksmithing. In addition, the Buginese local traditions (`urf shahih) on economic partnership, such as maro, mertiga, and sibali-reso, can synergize with Islamic empowerment and sharia economic partnership. Furthermore, these Buginese local traditions on economic partnership are influenced by the Islamic worldview on economic partnership principles of mudharabah and musharakah to empower a real micro economy sectors as the main mission of sharia economy. However, focusing sharia economics on financial business industries such as banking services, has proved difficult for the sharia economics to avoid being labelled ‗capitalism modified‘.

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