Page 78 - IJPS-10-4

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

explicitly stated that it was intended as a marker of a modern economic activities as they require considerable
distinct identity apart from other non-Madurese grocery costs and take time. However, this study demonstrates that
stalls. Meanwhile, 140 respondents (70%) indicated that for Madurese people, especially Warung Madura owners
the celurit was used as a weapon and for security reasons in Jakarta, these traditions serve as an important cultural
and the remaining 16 respondents (8%) provided other capital for the survival of businesses. Even though material
reasons (simple wall decorations). Most of the respondents profits are not attained, the values of local wisdom in the
stated that these distinctive Madura items were the form of these cultural traditions strengthen the ethical
primary identifiers (trademarks) of small grocery stalls in beliefs of the Madurese people to persevere.
the Jakarta area owned by Madurese migrants.
The Madura grocery stall owners in Jakarta also
The findings related to local wisdom values in the form embody other common values of local wisdom, such as
of cultural or behavioral practices are reflected in several being polite to guests (andhâp asor: Politeness, wisdom,
traditions. According to field data, 154 (77%) respondents and discretion), respect for customers (bâburughân beccè:
in this study stated that specific cultural traditions were good manners), mutual assistance and cooperation (long-
followed by the grocery stall owners in Jakarta. A unique nolongi: mutual help), and a tolerant attitude (Ajjhâ’ nobi’an
tradition practiced by the stall owners is selametan when orèng mon abâ’na ta’ endâ’ ètobi: Do not disturb others
intending to open a new grocery stall. “Selametan” is a term when you do not want to be disturbed). Furthermore,
that refers to a traditional ritual or ceremony conducted honesty is an important value in Madurese labor-based
to express gratitude, seek blessings, and ensure the well- economic ethics, as stated by De Jonge (1995) and Noer
being of individuals or a community (De Jonge, 1995; (2012). In this context, dedication and integrity in business
Lücking, 2017). This tradition includes inviting family dealings hold considerable esteem. These cultural values
members, neighbors, and traditional religious leaders, or
kiai, to dine together, pray, and receive God’s blessings and and attitudes became part of the Madurese’s economic
sustenance for a blessed life. The importance of adhering to and moral character, which also contributed to the rapid
the selametan tradition was stated by Mr. Bahruddin, one development of Warung Madura in Jakarta.
of the informants, during an in-depth interview: Regarding economic morality as a value of local
“As Madurese people, we always have our ways. wisdom for migrant grocery stall owners, Madurese people
When we have a big plan, like opening this stall, our adhere to labor-based economic morals and not land-
tradition is to hold a selametan. Why? To ensure it is based economic morals (Noer, 2012). The labor-centric
safe, smooth, as expected and blessed for those with economic moral framework suggests that Madurese
big plans. Even in Jakarta, we still have a selametan, individuals can seek employment in diverse locations,
although we invite fewer people compared to what regardless of their native region, and their focus does
we do in Madura. Here, we invite family members not revolve around the accumulation of permanent land
in Jakarta, neighbors from left to right, the local assets. Noer (2012) also uncovered distinct characteristics
community leader, our kiai, and the neighborhood within the Madurese community, including a pronounced
head. What is important is that we have to have a entrepreneurial spirit and a willingness to take calculated
selametan; it must not be omitted.” risks (De Jonge, 1995; Lücking, 2017). This boldness is an
As followers of the Nahdlatul Ulama (NU), the largest important component of the labor-based economic moral
traditional Islamic organization in Indonesia, in addition framework, including the ability to confront uncertainty
to performing the selametan tradition, the grocery stall and take resolute actions toward economic objectives
owners also regularly engage in tahlilan and yasinan (Kutor et al., 2021).
activities, held every month, taking turns at their stalls. While the findings of this study corroborate with Noer
Tahlilan and yasinan are traditional Islamic religious (2012), it also reaffirms that the principles of kinship
activities that include gathering and reciting specific networks and social solidarity receive profound emphasis in
Al-Qur’an prayers. These activities have been passed down the economic moral code of the Madurese migrant traders.
through generations, guided by the traditional religious Individuals tend to support and provide opportunities first
leaders (kiai) in Madura (De Jonge, 1995; Lücking, 2017). to family or members of their social network in economic
The cultural traditions and practices that are related activities (De Jonge, 1995; Noer, 2012). Finally, with the
to Islamic teachings (Islam), such as selametan, tahlilan, support of these cultural capitals in the form of Madurese
or yasinan, may seem unrelated to economic activities. local wisdom, Madurese small grocery stall owners have
Wahab et al. (2020) and Rini et al. (2023) reported that solid social and cultural capital resources to establish
these traditional practices are counterproductive in social-economic independence in their adopted land.

Volume 10 Issue 4 (2024) 72 https://doi.org/10.36922/ijps.2637