Dr. Yenrizal M.Si
Lecturer and Researcher at the Faculty of Sosial and Political Science Universitas Islam Negeri Raden Fatah Palembang
Pance, is a term created by the Uluan Society of South Sumatra as a habit. There is no standard vocabulary in the domain of the traditional community of this word. These words purely arise because of daily habits and are adjusted to the functional principle of these activities.
Pance is an abbreviation from Panjang Cerite. In some places, it is also called Panco or Cerito length. Bepancemeans to be long (eligible story). Pance is now referring to the physical form, which is a seat under the house on stilts or in the yard. This place is generally made of bamboo arranged and used as a place to sit casually. Almost every house in the Uluan area has these pance. Its position is always under the house or in the yard.
It is said Pance because this is a place where the residents gathered and tell stories about everything, especially in afternoon after returning from garden or certain days returning from Talang. Because, this is place everyone gathered, then there was conversation, chat, and stories about everything. Usually, the conversation in Pance continues until night. Hence, it is called Panjang Cerite because indeed when sitting in this place there will be a long story, related to anything.
Such a sight is common when entering the locations of the Uluan people in South Sumatra. Especially, in the villages of Lahat, Pagar Alam, Kikim, Muara Enim, Prabumulih, Empat Lawang and the surrounding areas. The first identity that is very easy to recognize is the stilt house and bamboo seating court (Pance).
In some of the researchers’ previous socio-cultural research in the Uluan region, the researcher always found the community in Pance-Pance. In order to meet the community, it is easiest in Pance. In Pance, there will be no limitations on a Village Head, Traditional Leaders, Religious Leaders, Youth, or ordinary people. They all blend together and talk to each other. The conversation can be about anything It can be about garden produce, crop pests, river water, fish catches, the high price of basic goods, elections, politics, corruption, and any other daily issues. Everything develops freely depending on the topic of conversation.
In this research, the author has visited several areas, when the researcher wants to interview residents, there is no need to visit the house. The researcher simply comes to Pance, joins in and talks with them. The flow of information is so smooth and open that there is no suspicion or closure. There is an assumption that talking at Pance is an indication that one’s presence carries no secrets. That person is coming with openness.
Uniquely, these Pance-Pance were never required or instructed by certain parties to be made. It is all the initiative of the residents themselves (who own the house), both finding bamboo and making it. Each house feels the need to make a Pance on its own. The fundamental thing happens in Pance that is an egalitarian and participatory attitude. In the language of Santoso S Hamijoyo (2005), participatory communication is more emphasized on how the values of togetherness, the strength of the communication process, the two-way dialogue, the equality of communication actors, as the source of the ongoing process that truly respects equal positions. This interpretation places communication participants (society) as a community that has the principle of togetherness.
The meaning of togetherness is the meaning of localism. Togetherness is not defined as a form of homogeneity, but a state of attitude that sees a greater common interest in the midst of differences. Differences exist, but they are not to be highlighted. Differences are enough at the individual level, but at the community level, togetherness must be highlighted. This principle is actually a characteristic of Indonesian society, including South Sumatra. The identity of gotong royong is a form of togetherness that is owned. As emphasized by Mohammad Hatta (Azhari, 2005; 34) that the attitude of helping is typical of Indonesia. In all matters, the Indonesian people always solve them together and help each other. This is the original fellowship of Indonesia collectively. Seeing togetherness and localism, it is very clear in the Uluan region of South Sumatra. Pance is one of the manifestations of the localization of the communication process that clearly illustrates the aspects of openness and togetherness in this region.
Fundamentally, Pance cannot be separated from the oral tradition that is unique to Indonesian society, especially rural communities. Since the beginning, as a Malay family, oral tradition has been the strength of the people in this nine rivers country. Al Mudra (2008) mentions that this oral tradition is sometimes manifested in the form of folktales, myths that later become a means of communication. This attitude has indeed become a habit of the Malay community. It is very rare to find ethnic Malays who do not have oral skills and have a tradition to maintain this power. This tradition is developed into a form of social interaction patterns that are tight and full of symbol exchanges.
The strength of oral tradition is closely related to the socio-cultural conditions of the local community which is also influenced by culture and daily habits. If the oral tradition is manifested in the form of works of art such as songs, rhymes, proverbs, folklore, then it can be interpreted as a manifestation of the artistic spirit of this ethnicity which is indeed very high. Such as Mochtar Lubis (1977) states that among the many characteristics of the Indonesian (Malay) people, the artistic spirit is one of the most prominent positive characteristics.
While oral traditions in other forms, such as the intensity of interaction between fellow community members, the density and openness of relationship patterns, including Pance, are likely to be greatly influenced by several things. Firstly, the communities already have a spirit of openness and egalitarian attitudes culturally. There is no need to withhold information that is in the public interest. There is no need for rigid boundaries between fellow community members, as much as possible a natural and equal relationship pattern is applied. Of course, this is influenced by the culture of Marga, which was formed from the beginning by the closeness of genealogical relationships that show the existence of kinship relationships. Second, there is a culture of togetherness combined with openness. The community feels the need for a forum to show this attitude of togetherness. Third, there is a lot of free time, due to the daily activities of residents who are generally free in the afternoon to evening. This is then combined with the community’s habit of practicing a verbal tradition called Bekelakar (a term for the habit of joking that sometimes cornered each other, but always seemed like a joke). It can be said that in Pance there is always Kelakar, which makes the atmosphere feel warm and fresh.
The existence of Pance is also confirmed by the existence of strong family ties among the rural communities of South Sumatra. The family bond known as the bond within a Marga, it is indeed formed on genealogical unity. Such as Amrah Muslimin (1986;53) states that the relationship between the population and the land of the family unit is getting stronger, especially with the increase in population due to breeding in a certain area. Historically, it can be said that the development of society grew in a genealogical paternalistic manner. This then impacts the relationship of interaction between communities getting closer, very much influenced by patterns of hereditary and regional (territorial) relationships. In Pance, there is an exchange of information and meetings between residents in a village. This is a form of social network that is formed naturally, due to human interaction with the natural environment. This process then turns out to be unrestricted, anyone can enter and participate in Bepance. At first glance, it might be said that this is just an ordinary hangout or get-together. Actually, they are not. It is a medium of social communication for rural communities in South Sumatra and not just an empty joke (kelakar).
The principle of harmony and balance has been present in society, especially rural communities in Indonesia, suggesting that this is a social capital that is indeed owned by the community. In his perspective, Widyo Hari (Gunawan et al., ed., 2005) states that social capital in its various forms has long existed in society, whether in the form of norms or a set of values, traditions, social institutions, social networks, or social leadership. This form has merged and fused itself in the social order of life as a community in a form of social relations. Social capital itself is formed because of these social relations.
According to Abdullah (Gunawan et al., ed. 2005) states that there are three forms of social capital that can be identified, which are: First, local ideologies and traditions point to certain understandings in addressing life and social order. Second, relationships and social networks are patterns of relationships between people and social ties in society. Third, local institutions serve the interests of groups and communities. In reality, each of these forms of social capital is interconnected and related. Social networks, social institutions and local institutions will not work if there is no “spirit” that animates and drives them, which are values, traditions, norms and local wisdom.
Social networks are one of the things that directly indicate the strength of local communities in creating togetherness with the patterns they already have. It forms social ties with the strength of existing social relations.
Looking at Pance, it is actually a community that familiarizes, tends to have values of togetherness and a high level of participation. This would be inversely proportional to the individualistic lifestyle of other communities. It means that Pance can only live in a democratic society, which allows for the sharing of information as a characteristic of the Uluan community in South Sumatra. If the values in society have shifted to individualistic attitudes and patterns, the Pance will slowly disappear. It is also evident that in communities where people are accustomed to bepance, houses do not have fences in the yard. A fence will restrict the opportunity for people to gather and show indications of a closed individual attitude towards the outside community. Pance does not recognize it because in Pance there is openness. Therefore, Pance can actually be one of the characteristics of South Sumatera, and is able to strengthen the existence of the identity of the citizens of Sriwijaya World.
Based on the explanation above, the philosophical values of communication in the Uluan community in South Sumatra can be drawn. First, nature is the main reference in the process of human life. Existence is a natural factor. The rhythm of human life is strongly influenced by natural mechanisms. When the natural environment forms a special rhythm, then humans must adjust to the laws of natural balance itself. There is a time to work and a time to interact. The existence of these communities is due to the natural mechanisms that shape their communication. Second, togetherness and mutual cooperation are basic human philosophies. If there is a term “humans are social creatures”, then the Uluans have first recognized Pance. There is no life in this world that can be solved alone, humans need communication with other humans. This is the formation of society itself. Third, humans are basically equal, egalitarian. The egalitarian principle is another basic philosophy of the Uluan people of South Sumatra. Pance proves that an egalitarian attitude exists and that it is a shared value of life. Concrete evidence of the realization of this attitude is the absence of rigid social strata in Uluan society. The noble values are in togetherness and equality.
The final conclusion of all the above statements, the researcher emphasizes that in Pance there is and manifests the communication values of the Uluan people, such as openness, egalitarianism, and dialogue, who study nature as a blessing from the Almighty. The essence of being remains on the foundation that God is the one who created this universe, and humans adjust to the creation, according to the ability of reason and thought