Bhima and his Identity

"The concept of ‘identity’, and hence its derivative, ethnic and national identities, also have their origins outside the social sciences—more precisely in mathematics, logics and analytical philosophy. In mathematics, identity refers to several things—in algebra identity is an element in a set of numbers that when combined with another number in an operation leaves that number unchanged. It also has more specific meanings such as ‘an equality that remains true regardless of the values of any variables that appear within it’ or ‘a function f from a set S to itself.’ This mathematical term has entered sociological discourse via neo-Freudian psychoanalysis, psychology and psychiatry," Laluna opened a topic after saying Basmalah and Salam.

"Brubaker and Cooper have tried to bring some order to this conceptual cacophony by identifying five dominant ways in which the concept of identity is currently used in social science and the humanities: (a) identities as non-instrumental forms of social action; (b) identities as a collective phenomena of group sameness; (c) identities as deep and foundational forms of selfhood; (d) identities as interactive, processual, contingent products of social action; and (e) identities as fluctuating, unstable and fragmented modes of the ‘self’. They argue that these five understandings of identity range from ‘strong’ to ‘weak’ uses of the concept–while the first two conceptions operate with the common-sense, ‘hard’ uses of the term, the remaining three, which are often found in the social constructivist approaches (particularly in cultural studies, anthropology and sociology) work with very ‘soft’, flexible and contingent understandings of identity. However, despite pronounced differences, all of these understandings of identity have a firm footing in their mathematico-logical and philosophical origins.

Within identity theory, an identity is a set of meanings defining who one is in a role (e.g., father, plumber, student), in a group or social category (e.g., member of a church or voluntary association, an American, a female), or a unique individual (e.g., a highly moral person, an assertive person, an outgoing person). In sociology, emphasis is placed on collective identity, in which an individual's identity is strongly associated with role-behavior or the collection of group memberships that define them. According to Peter Burke, 'Identities tell us who we are and they announce to others who we are.'

The common sense notions of ‘ethnic and national identity’ which are also widespread among some academics imply that ethnicity+identity=ethnic identity and nation+identity=national identity. National identity matters. In fact, it seems to matter more as time goes on, and not only because added fixes of ‘nationalism’ are required to hold the citizenry closer to the state precisely at the moment at which it can deliver less and less in a ‘globalised’ world. National identity is one of the most basic social identities; it is also, in Michael Billig’s term, banal. National identity really matters; not simply as a badge which we are given at birth and which we carry throughout our lives, like it or not. After all, none of us chose where we were born, and it is highly likely that our parents did not give it much serious thought either. There are a few people who feel so strongly about their national identity that they go to great lengths to have their babies in the ‘homeland’, but they seem the exception. So, ethnicity is politicised social action, a process whereby elements of real, actual, lived cultural differences are politicised in the context of intensive group interaction. Ethnicity is not a synonym for cultural diversity as a great majority of our cultural practices and beliefs are rarely if ever politicised. Whereas culture is about real, lived collective difference, ethnicity is often about segments of that broad cultural repertoire which does not have to be real or lived experience.

Gerard Delanty wrote, 'Nationalism no longer appeals to ideology but to identity. … this of course does not mean that ideology has come to an end, but that it has fragmented into a politics of identity: ideology is being refracted through identity.

There are three crucial problems with this form of ‘identity’ use. First, there is no obvious reason why all forms of non-instrumental motivation and action should be categorised as being based on ‘identity’. Second, there is no self-evident reason why any form of social action should be characterised as having basis in ‘identity’. Third, there is no empirical evidence that it is ‘identity’ that motivates individuals to form groups."

Laluna was silent for a moment, then she said, "On that evening, I went to a village, and in a hut, I noticed two Dutch men—one named Snouck, the other, Sneevliet—were talking. Snouck said, 'It is necessary to recognize that Western philosophy, is different from Eastern philosophy in general, and 'Javanese philosophy' in particular. In the East, people who studied philosophy, not for the sake of the philosophy itself and as an arena of brain activity, as has happened in the West, however, the most important and highest wisdom that becomes the culmination of philosophy in the East is to know God and open a relationship with Him. Thus, Eastern philosophy is a means to achieve perfection, as the end of all ends of life's goals. This is what is generally called 'true knowledge.'

Sneevliet comments, 'Eastern philosophy, especially Javanese philosophy, is a spiritual life in an attempt to find out the deepest information about the 'meaning of life' or the nature of existing things, and that may exist. It is also a means to elevate the spiritual level, in order to reach the highest moral values and achieve something beyond the visible world, so that humans can achieve perfection. Javanese philosophy is in the form of philosophical reflections. Short in nature, fragments in the form of figures of speech, symbols, relationships with one another are often not harmonious and have not been compiled into a single, unified system.'

So we can argue that, 'East is east, West is west, and never the twins shall meet,' is not quite right. Despite differences in beliefs, religions, and temperaments, eventually, East and West will meet, at some point, and that is a 'mystical experience.'

Snouck said, 'Wayang is a way of getting to know people. Because in a wayang performance, actually a theater of life and human life is shown. In wayang, all the realities of life, will be performed, staged symbolically as a play. Now, it's up to humans alone to uncover and analyze it.

Therefore, to understand wayang, it really depends on the tools one has, to digest the symbolism in wayang. If someone did not have reliable tools, he might become confused, then became dizzy when he saw chaos in wayang, just like seeing confusion in life. And in the end, he was just seeing something fake and falsehood. He was merely laughing out loud, seeing and hearing Ki Dalang's jokes. He was amazed to see the skill of Ki Dalang [the Puppeteer] and fascinated to see and hear the beauty, enjoyment and harmony of wayang, gamelan and the language presented.

Bhima Sena, one of the puppet characters, Pandu's son, among adults, is seen as a mystical man, but among young people he is considered as a symbol of an extraordinary human being, due to his steadfast faith, strong will, firm actions, and strong stance. Therefore, Bhima is said to be strong as a bearer, but can also be weak like a rope. Another name for Bhima is Werkudara or Bratasena, which means 'perfect deed.'

Bhima Sena was born in the middle of the jungle of Wisamarta, in a state of complete concern. He is considered the son of Bayu, god of wind and as the embodiment of the extraordinary power of humans.

He is willing to sacrifice, even his shoulder may be broken for the sake of truth and justice. His only weapon is Pancanaka's fingernail, grown on his thumb since birth. His five fingers, clasped together, symbolize unity and strength that is firm and strong.

Bhima Sena is also known as an innocent person, not a hypocrite, to whomever his attitude and language is one, simple. This symbolizes a person who is frank, not arrogant, is not fickle and does not submit to anyone, both in terms of titles, positions, degrees, and ranks. Sena is said to be fragrant inside and out, therefore it is also called the Fragrant Sena.

Bhima Sena was born wrapped by a strong and sturdy placenta. When Bima was still in the placenta, only Batari Uma could meet him. None of the surgeons managed to break the wrapped, to get Bhima out. Apparently, only Gajah Sena managed to break the Bhima Wrap. After that, Gajah Sena entered into Bhima's body. That's why, Bhima was named Bratasena.

Bhima is said to be a person who believes in himself. He has a weapon in the form of a Rujak Polo mace, which means brain. So when he fights he uses his brain, in short he uses logic, not 'reckless.'

He once plunged into the Ocean to find his identity. Because of his ignorance, to find himself, he carried out all kinds of efforts firmly, without hesitation, until he was unconscious after being bitten by a dragon, then he saw Dewa Ruci—name of a mini-god who was met by Bhima or Werkudara on a journey in search of the water of life. Dewa Ruci is also the title of a wayang kulit play, contained moral teachings and philosophy of Javanese life. Dewa Ruci is an interpolation of the Mahabharata, so it is not found in the original Mahabharata text from India—and the curtain of life was opened, there was also a bright light like the full moon. But actually, it turns out that nothing is visible, except 'himself.'

Sneevliet commented, 'I don't really understand the wayang's world, but I'll give you an anecdote like this, 'At the Congress of Nations a dispute broke out over the nationality of Adam and Eve.

'They were English,' stated the British delegate, 'because only an Englishman would have been such a gentleman as to give his own rib to make a woman.'

'Mais non!' protested the French delegate. 'Look at how elegant Adam was, despite his naked state. He was a Frenchman.'

The Israeli delegate demurred, pointing out that the Genesis clearly stated that the Creation occurred in the Holy Land. 'So Adam and Eve were of the Chosen People; they were Jews.'

The Rumanian shook his head, 'Adam and Eve could only have been Russian,' he maintained, 'because only a Russian could eat so poorly, dress so badly, and still call it Paradise.'

Snouck closed the conversation by quoting the Wedhatama,

Jinejer neng Wedatama

[It is set out in the Wedhatama]

Mrih tan kemba kembenganing pambudi

[So as not to become a generation that is poor in knowledge and damaged in reason]

Mangka nadyan tuwa pikun

[Whereas though a man be old and bent]

Yen tan mikani rahsa

[If he has not grasped the essence]

yekti sepi asepa lir sepah, samun

[Truly he is as empty and insipid as an abandoned quid]

Samangsane pasamuan

[And when people are gathered together in company]

Gonyak ganyuk nglilingsemi

[And his conversation is in good taste]

Si pengung nora nglegawa

[The Fool pays no attention]

Sangsayarda deniro cacariwis

[But prattles all the harder]

Ngandhar-andhar angendhukur

[They stretch on and on, pile up and up]

Kandhane nora kaprah

[Those tall stories of his]

saya elok alangka longkanganipun

[Ever stranger, with seldom a break for breath]

Si wasis waskitha ngalah

[The Wise Man finds it prudent to give in]

Ngalingi marang si pingging

[And thus he shields the Fool]

Mangkono ngelmu kang nyata

[Such is true wisdom]

Sanyatane mung weh reseping ati

[In truth it only gives a deep delight]

Laluna took her leave by saying, "Imam Al-Ghazali said, 'He who knew himself, will taste the true happiness.' And Allah know best."

Citations & References:
- David McCrone and Frank Bechhofer, National Identity, Cambridge University Press
- Sinisa Malesevic, Identity as Ideology, Palgrave
- Ir. Sri Mulyono, Wayang dan Karakter Manusia, CV Haji Masagung

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