Page 71 - IJPS-10-4

International Journal of
Population Studies Migrant traders, social capital, and politics

the rest were female (90 individuals [45%]). Regarding have developed with outsiders, who would not have been
age, 86 (43%), 42 (21%), and 72 (36%) respondents were perceived as members of their ethnic group.
between 20 – 30, 30 – 40, and 40 – 50 years old, respectively.
Meanwhile, 102 (51%), 44 (22%), 38 (19%), and 16 (8%) 3. Results and discussion
respondents had completed their education at the high 3.1. Migrant traders and self-reliance of Madura
school, junior high school, elementary school, and higher Warung in Greater Jakarta
education levels, respectively. This study distributed 200
questionnaires, each containing 30 questions, through The sociocultural conditions and distinctive characteristics
face-to-face interviews conducted in the Greater Jakarta of the Madurese people have allowed Madurese migrant
area, namely, Jakarta, Bogor, Depok, Tangerang, and grocery stall owners to build socioeconomic independence
Bekasi. The questionnaire responses were then tabulated despite the limitations of their new homes.
and analyzed quantitatively. In many regions of Indonesia and Southeast Asia,
In the qualitative phase, in-depth interviews were Indigenous populations often do not dominate the
conducted with 25 Madurese grocery stall owners economic sector (Hefner, 1998; Kadir, 2023; Landa,
or employees in Greater Jakarta. Informants were 2018; Nonini, 2015). In contrast, migrant traders from
methodically distributed across regions, with five minority ethnic, racial, or religious groups frequently exert
participants from each respective area. These semi- significant influence over the economic sector (Clark et al.,
structured interviews were conducted informally and face- 2018; Hefner, 1998; Kadir, 2023). In Indonesia, traders
to-face, using a mixture of Indonesian and the Madurese from the Chinese minority ethnic group (Tionghoa) have
languages, with an average duration of 1.5 h each. During long dominated the economic sector in various regions
the interview process, especially when carried out within (Hefner, 1998). The dominance has often resulted in social
jealousy and violent conflicts between the Indigenous
the stall premises, there were occasional interruptions as population and the ethnic Chinese minority (Panggabean
the interviewees attended to customers. Furthermore, this
study included visits and discussions with officials from the & Smith, 2011; Rochadi, 2021).
Jakarta Trade and Micro, Small, and Medium Enterprises Apart from the Chinese ethnic group, the Minangkabau
(MSME) Office to gain insights into the government’s and Madurese minority ethnic groups are among the
contribution to the establishment of unique Madurese migrant traders dominating the economic sector in
small grocery stalls in Jakarta. The recorded interview data Indonesia. These groups are known for their resilience
were subjected to thematic analysis using the theoretical and wandering spirit (or merantau in Indonesian) in
framework of social capital and local wisdom. The central nearly every region of Indonesia. The Madurese people are
analysis focused on the most observed topics and themes described as wanderers and migrants, and this is reflected
relevant to the research inquiries (Mu & Yeung, 2018). in their proverb to cross the ocean to migrate, “abhântal
ombâ, asapo’ angèn” (on the waves, covered by the wind)
To complement the qualitative interview data, a visit
was made to the National Library of Indonesia in Jakarta, (De Jonge, 1995; Husson, 1997; Fatmawati, 2020). The
term “merantau,” which means “migrate,” comes from
where newspaper articles, reference literature, analytical the Malay-Minang language and has become a cultural
findings, and unpublished seminar materials related to characteristic of the Minangkabau people (Salazar, 2016;
the evolution of grocery stall businesses were copied. Even Wekke et al., 2019). However, unlike the idea of merantau
though the availability of academic records or references in Minangkabau culture, which connotes “not returning
related to small grocery stalls and Warung Madura was to one’s home,” the tradition of merantau in Madurese
limited, the secondary data sourced from the National culture is often not permanent. Madurese migrants still
Library, in the form of newspaper articles, proved to be feel rooted in their homeland, keep in touch with their
valuable in offering an overview of the progression of families, and frequently return to Madura, particularly
Madurese small grocery stalls over the preceding decade. for the annual Eid celebration. In the Madurese language,
The data collection process was greatly facilitated by there is no equivalent word with the same meaning as
the fact that the respondents and informants identified merantau. The terms used by Madurese are “ongghe” (to
the researchers as fellow Madurese. This shared identity go up), “mangkat” (to depart), and “andhun” (to go to sea),
allowed for more in-depth discussions, as conversations carrying the connotation of leaving one’s homeland for a
were conducted in Madurese. In response, the informants temporary period to seek a livelihood in another place. In
readily embraced the research team as “tretan dhibik” their new environment, these migrant traders established
(a term meaning close friend in Madurese), signifying a businesses, accumulated capital, and became socially and
sense of friendship. This unique connection might not economically self-sufficient.

Volume 10 Issue 4 (2024) 65 https://doi.org/10.36922/ijps.2637