SEAToday.com, Jakarta-Lust for power leads to destruction for those involved. Similar narration once happened in Indonesia. Through the Bubat War, a long ethnic animosity between Sundanese and Javanese began. Slowly cultivating hatred between each other, conceiving the well-known myth that a Sundanese should not marry a Javanese.

How did it all begin?

Unfortunately, the story of Bubat War was not documented in Kakawin Nagarakretagama —A manuscript that explains the greatness of Hayam Wuruk's reign. 

Scholars who explore the Bubat War dig through other references such as Pararaton, Kidung Sundayana, and Carita Parahyangan. These references later gave rise to many oral traditions related to this war.

Oral Tradition

In oral tradition, it is well known that Mahapatih Gadjahmada aspired to conquer Sunda land, to fulfill Hayam Wuruk’s ambition to become a great ruler.

Hayam Wuruk chose a marriage path to achieve his wish. He sent a message to the King of Sunda, Lingabuana, conveying his intention to marry Lingabuana's daughter, Dyah Pitaloka.

Lingabuana welcomed this proposal and, together with his entourage, visited the Majapahit Kingdom. They arrived at Bubat Pier near Trowulan. 

However, Gajah Mada considered it as an opportunity to destroy the Sunda Kingdom. His messenger asked the group to immediately place the luggage into the paseban, a place where Majapahit kept the tribute of the colonies.

Linggabuana considered it a form of humiliation. Their arrival was not appreciated as if he would hand over his daughter as a sign of submission.

Tensions arose and the Bubat War ensued. The Sunda Kingdom troops who entered enemy territory had no chance of winning.

They are under siege from all around. The only strength they have left is their pride. They fought to the death. The King of Sunda was killed. Meanwhile Dyah Pitaloka committed suicide because she felt her family's pride was dishonored.

“From the Carita Parahyangan it is clear that Prabu Maharaja reigned at that time, and since it is said that he reigned for seven years, it can be estimated that he began to reign in 1350 AD, the same year that Hayam Wuruk ascended to the Majapahit throne. In the battle of Bubat, almost all of the Sundanese troops died,” said Nugroho Notosusanto and friends in the book Indonesian National History Volume II (2019).

The Birth of a Myth

The death of Lingabuana and Dyah Pitaloka is not the end of the Sunda Kingdom. Niskala Wastu Kencana— Dyah Pitaloka’s brother, ascended to the throne with a burning grudge against Majapahit.

He terminated diplomatic relation with Majapahit and began to impose a ban on relatives of the Sunda Kingdom to marry outsiders, including Javanese. The myth continues to spread and is believed among Sundanese.

The myth was again loudly chanted in the Dutch colonial era. The Dutch seemed to deliberately expose the myth to instill the loath so that the native people - Sundanese and Javanese - would never unite. 

Makassar State University anthropologist Dimas Ario Sumilih perceived this myth as a collective identity, reflecting the ideal behavior of Sundanese people in the past.

This  identity creates social ties and support for the political rulers. However, it is important to remember that this perception is heavily tied to what happened in the past.

The political dynamics of the past did require the absence of relations between Sundanese and Javanese. The myth quickly spread and was understood as truth.

“Obviously this reflects the political dynamics in the past. Myths are cultural productions that at that time were used as a reflection of traumatic history related to the political dynamics of the time in the context of resistance to dominance. At that time, this myth was important, considering identity, self identity, and even self-esteem. Remember, at that time,” Dimas told SEAToday.com, September 1, 2024.

At that time, the Bubat War caused deep unhealed wounds in society. One by one, people began to misbelieve myths like facts, should not be understood as facts. Because it could lead to a long fracture and hatred.

The best way to deal with this is to recognize myths as a product of past culture and form of appreciation for culture and history. Not faithfully as a belief.

“Education and dialog are needed, tracing the origins, not to argue. However, to understand the meaning and context in which the myth was born. With this attitude, I think we can be wise in taking a stand regarding myths,” Dimas added.

Luckily, information is accessible everywhere, allowing the recent generation to become more considerate and critical in identifying myths and facts. Therefore many now believe that Sundanese-Javanese marriage ban is considered outdated.

Writer: Adilah Izzatuddiny