The construction of harmonious life in Riau manuscript

Abstract

The construction of Harmonious Life is a value which has been practiced by the Malay community since long ago. This context can be viewed and found in the scroll text of Sang Nila Utama Museum’s collection in Riau Province. This study aims to explain and reflect on the construction of harmonization values that exist within the Riau Malay community. To explore harmonious life construction values in the manuscripts of the Riau Malay community, this study uses a qualitative descriptive approach. The result of this study shows that the construction of harmonious life in the Malaya Riau community manuscripts refers to three contexts; First, transcendental values foster compassion for the Creator. The second consists of values that are transactional in the context of blessed commerce. The third refers to relational values to maintain human relations in interacting and communicating. It can be concluded from these three contexts that the construction of harmonious life in the manuscripts of the Riau Malay community does not only emphasize transcendental-based values but also accommodates communal values.

Keywords:

• construction
• harmonious life
• manuscript
• Riau Malay

1. Introduction

The harmony of life is not only found in today’s life practices but has existed since ancient times. Our ancestors have recorded it through their writings. Ma’rifat (2019) mentions that these handwritings are a record of past cultures and contain various kinds of thoughts, manners, advice, entertainment, taboos, and prohibitions. The writings by the ancestors can be used as a reference in building a harmonious life. Those writings, which date back more than 50 years, have now become manuscripts. A number of manuscripts convey lessons about maintaining harmony in various spheres of life including harmony in socializing with anyone. One of the elements of harmony built by the predecessors is to maintain the tongue, heart and attitude; hence comfort is constructed on both sides (Sainul, 2018). At another level, the harmonization structure is reinterpreted to achieve togetherness and integrity among families, neighbors and communities (Andriani & Mz, 2019).

Studies that have discussed the Riau text have revealed a complexity and contextual meaning. However, so far there have been very few studies discussing the Riau manuscript in the form of advice (moral messages) about life (Sgomay, 2016). Besides, there are also very few other studies that discuss the Riau manuscripts, especially those that focus on the discussion of saving Riau manuscripts (Hamidy, 2014; Seli Sesilia et al., 2017). Accordingly, not many people have discussed the Riau manuscript, either in the context of the language or the narrative of the manuscript. The manuscripts’ disclosure will be able to repeat the traces of Riau’s glory as the center of Riau Malay language and culture (Hamidy, 2014). From the studies that have been conducted, the Riau manuscripts are positioned as a text that has complex and contextual characteristics. Therefore, Hamidy (2014) said that the study of Riau manuscripts is essential to provide a comprehensive understanding of Riau texts and culture.

This paper aims to complete the shortcomings of previous studies which did not carefully analyze the structure of harmony in the family and community. This paper aims to map the forms and processes of the harmonization structure within the family (household) and the community where they live; and analyze disharmony conditions. The aim of the harmonization structure is expected to provide an in-depth and comprehensive understanding of the harmonization structure and the impacts arising from household economic relations and meeting family needs. At the same time, it will become clear how the relation between harmonization and the adequacy of the family’s economic side bring a positive effect on the local community. A good level of well-being in each family will have a positive impact on the environment they are living in—the realization of social harmonization in society.

This study is based on an argument that changes in the sufficiency of household needs occur due to structural pressures. A fundamental role is crucial in structuring the conception and practice of harmonization. Policies to meet household needs are the basis for avoiding disharmony in the household. On the other hand, the attitude of qanaah (acceptance) is a significant factor in achieving happiness. Thus, economic sufficiency, feeling content with the situations, not demanding much, respecting family members, thinking positively to always achieve success, are the main factors in achieving harmony in the household. Avoiding negative thoughts among family members, neighbors and the local community is important to bring harmony in society.

2. Literature review

2.1. Cultural construction

Cultural construction is views about the subject from cultural assumptions. Yuleiliah mentioned that cultural construction is the history of the practical values development in the past, present and future, such as art (Yulaeliah, 2021). Cultural construction is born as something that is actively built to meet the demands of each cultural environment (Mesquita et al., 2016). This can strengthen the cultural spirit and connotations that exist in the community’s environment (Gao, 2021). Cultural construction builds a human behavior to carry out the cultural demands that they have into a meaning (Hadri, 2020), like a cultural construction on kinship structures. This capacity is essential related to effective functioning in a cultural context within a culture (McKay et al., 2022) hence it can foster culture-specific knowledge and skills that can intervene in community cultures (Majda et al., 2021). Thus, cultural construction is a subject assumed by culture from the social view of society.

Cultural construction is divided into three categories of systems in human life. First, as a system of meaning, in which culture can help arrange individuals and communities in a joint construction process through social interactions and components of the world hence they become a coherent entity; second, the knowledge system, namely culture, provides sanctions for normative behavior and other socially acceptable ways of acting hence a meaningful world is built, consolidated, strengthened, transmitted, and maintained from generation to generation; third, as a system of actions that define dynamic cultures that act on their world hence new meanings can be negotiated (Gajić & Milutinović, 2010; Jovana & Olivera, 2010; Lawanda, 2020; Nastasi et al., 2017). The construction of (shared) culture is intended as one of the key factors in building and implementing evidence-based interventions, while the other serves as program adaptation to specific contexts and cultures and stakeholder participation and collaboration (Bonnie Kaul Nastasi et al., 2015).

2.2. Harmonious life

A harmonious life is a desired wellbeing (Spence & DiStefano, 2022). It provides practical, strategic and caring guidance that inspires people to achieve appropriateness and effectiveness in intercultural interactions (Xu, 2022). Harmonization is famous for different cultures and diversity that coexist peacefully (Mohd Khalli et al., 2022). Lomas and Xua revealed that harmonious life is not “similarity” or the absence of conflict, but rather a dynamic process that integrates various elements to become one entity (Lomas & Xue, 2022). Wellbeing (subjective) integrates happiness and satisfaction into the concept of how a person evaluates their life in cognitive and emotional terms (Alt et al., 2020). Thus, harmonious life is part of the wellbeing that aspires to make peace in the world.

In a harmonious life, the value of social communion is a good personal criterion (Analects), and reflects harmony at the individual level (Alt et al., 2020). The value of social communion can be created through the harmony of households, communities and rituals. Family harmony moderates the relationship between life stress and depressive symptoms so that individuals who report low family harmony have a stronger relationship between life stress and depressive symptoms (Kavikondala et al., 2016). Harmonization in the community can be seen from all Indonesian people and other nations in the world in facing the COVID-19 pandemic which requires togetherness and mutual cooperation. The urgency of solidarity and interfaith harmony is increasingly significant because, if we are being careless, the COVID-19 pandemic can lead to rifts and even conflicts between nations (Tyas & Naibaho, 2020). Meanwhile, as for the ceremony, it provides a more positive response related to a commitment to developing positive empathy when attending ceremonies (da Rocha et al., 2020). Thus, harmonization of life can be seen from social institutions and institutionalization.

2.3. Old manuscript

Old manuscripts are ancient writings that contain objects and manuscript studies that are disclosed (Nastova et al., 2015). Kaibichi et al. state that old manuscripts are activities aimed to preserve and protect historical and personal important things that are made primarily of paper, parchment, and leather (Kaibiche et al., 2017). All manuscripts are written on traditional handmade paper (Idjouadiene et al., 2021). Completion of ancient manuscripts is a dominant field in image processing (Natarajan & Sreedevi, 2017). These manuscripts in any form: codices, scrolls and documents, regardless of their content, are artifacts of tangible cultural heritage and are related to culture, art and technology of time and place (Darzi et al., 2021). Old manuscripts will usually be studied codicologically, and the community as the owners will be approached anthropologically (Pudjiastuti, 2018). Therefore, old manuscripts are the writings of earlier people which have meanings and expressions of events in the past.

Arbain et al. offer a digital paleography approach that can be used to assist paleographers in determining the origin of ancient manuscripts (Arbain et al., 2019). The methodology applied consists of a systematic review of papers related to the automatic analysis of physical characteristics of handwriting and document support in digital paleography, as well as various standards that have emerged in image engineering for quality assessment in digital image recordings (Arillo, 2021). This is conducted by taking notes of the types of writing in old manuscripts (Arbain et al., 2019). It uses hand-to-book digital representations as a tool to support paleographical analysis by human experts (Arbain et al., 2019). There are six types of scripts selected, namely Arabic, Chinese, Jawi, Indian, Latin, and Roman scripts (Arbain et al., 2019). In addition, paleographers can also help identify dates, authors, number of authors, place of origin, and originality of manuscripts (Azmi et al., 2013). This demonstrates an ongoing interest in finding new ways to help us understand books and documents (Stokes, 2015). That way, digitized ancient manuscripts can be continuous manuscripts as historical evidence.

3. Methods

Ancient manuscripts are relics of the past in handwriting form, containing messages and meanings that are useful for today’s readers. The relics date back more than 50 years old, and are handwritten. Some of the handwriting uses Jawi script (Arabic writing in Malay). The Jawi script is now rarely used, hence it is difficult for readers today to read the writing and understand its contents. The help of Malay philologists is needed to read and convey the contents and messages contained in these ancient manuscripts, so that readers can now know and understand the contents of the text. The messages contained in the text reach the reader today.

This study uses the manuscript of code 07.68.2017 as the research object. This scroll-shaped manuscript is saved in the Sang Nila Utama Museum, Pekanbaru City, Riau Province. The condition of the 07.68.2017 manuscript is quite decent, intact, and the characters are written clearly. The surface of the paper is shabby and looks dirty. It is estimated that the manuscript was written in the mid/late 20th century. The manuscript was written using cardboard. This manuscript was written in Jawi script. The writing is clear and neat with black ink; there are vertical, red dividing lines. There is illumination at the beginning and end of the text. The size of the manuscript is 256 × 4 cm. This manuscript is a scroll type and does not have a cover. The color of the paper is weathered brown. It is shaped in a small roll, aiming to make it easy to carry around. When needed, it is easy to use.

The material object is the harmonious life structure in the manuscript. The messages written in the manuscript will be a guide in life. This is qualitative study with philological and anthropological approaches that rely on library data. The data source is taken from scroll manuscripts, which are the collection of the Sang Nila Utama Museum, Riau Province. The data collection technique is desk-study. The stage of data analysis is selecting manuscripts that will become the object of research in the form of scroll manuscripts, the shape of which is different from other manuscripts. The next steps are transliterating the manuscript, finding its meaning, and analyzing the text to find the message it contains. To get the message across, it is published to the readers.

4. Results

A harmonious life is the desire of every individual, family and community group. Harmonious life can be seen from the social harmony created in society. It has been created by our ancestors long ago. It is proved by the existence of the concept of harmonization of life in the manuscript. The concept is shown in the following table.

4.1. The concept of harmony

Several concepts of harmony can be found in the scroll manuscript collection of the Sang Nila Utama Museum, Riau Province, which can be seen in the table 1.

Table 1. The concept of harmony in manuscripts

No	Manuscript image	Transliteration	Concept
1		This is the charm of the lover of my king which has many benefits in it	The reciting of a prayer fosters the servant’s love for Allah
2		the charm of commercial clothing so that consumers immediately buy it	A charm for traders so that their commercial goods are sold and they receive blessings and safety
3		longing prayer	A prayer recited grows a sense of longing for Allah and His creations
4		love prayer	Growing love and affection for fellow creatures of Allah
5		All the charms of animals that walk on the earth have no effect on us	Protecting humans from wild or venomous animals
6		Fire breaking prayer	Creating immunity from the heat of fire

Source: data processed by researchers, 2022.

The table above shows the concept of social harmony contained in the manuscript in the form of: 1) reciting a prayer fosters a servant’s love for Allah, 2) a charm for traders so that their commercial goods are sold and they receive blessings and safety, 3) a prayer recited grows a sense of longing for Allah and His creations, 4) growing love and affection for fellow creatures of Allah, 5) protecting humans against wild or venomous animals, 6) building immunity from the heat of fire.

4.2. Social harmony values

Social harmony values in the scroll manuscript collection of the Sang Nila Utama Museum in Riau Province can be seen in the table 2.

Table 2. Social harmony values in manuscripts

No.	Manuscript image	Transliteration	Harmony values
1.		This is the charm of the lover of my king with many benefits in it being disobedient to Allah ta’ala, this is the prayer: Bismillaahinnaafii Bismillaahilkaafi Bismillaahilhaafii Bismillaahillaadzi laa yadhurru ma’asmihi syaiunfilardhi	Grow the feeling of love and affection to Allah
2.		This is a charm for commercial clothes so that people quickly buy our commercial goods and so that we will be blessed and safe and….all the children of the human congregation. this is the prayer: allaahummaj alnimahbuuban fiikulubil mu miniina wabasysyirnii wabilghinaa bii miatin waisyruuna sanatin,fallaahu khoirul haafizon wahua arhamurroohimiin walhamdulillaahirobbil alaamiin.	Making it easier for commercial goods to be purchased by consumers (salable) so as to obtain blessings and salvation
3.		This is the longing prayer…. ya allah, yaa nuurulooh, ya rohman, ya rohim, children of the congregation of men and women, old and young, humble and noble, poor and rich, longed by God longed by his majesty Rasulullah on me and all my commercial goods as I recite a protective prayer…… descended on nabiallah sulaiman a white bird’s nest from above the sky longing for grandchildren to descend to beg…. cutting off a beak at me it is said that the eyes of the hearts of all human beings will not long for me anymore, I recite a prayer of longing for charity with the blessing of laaila hailallaahu.	Expression of longing for Allah, Rasulullah, and between men and women, the young generation to the old, the humble and the noble, the poor and the rich
4.		This is the prayer of love, bismillahrohmanirrohim allaahuma yaa azimal jalaali waya badiiul kamaali wayaa tasiirun nawaali wayaa laaimul was haal waya hasanu af aal allahumma andakhola …. fii iimaani bagi walam a lam aw a lam bihi nabbata anhu ……waakuulu laailahailallah muhammadurrosululloh.	Growing a feeling of love and affection
5.		This is the charm of all the creatures and all the animals that walk on earth have no effect on us, this is the prayer: bissmilaahi khooliku kullu daabbah mimmaai waminhum min isyaati robbana zolamna anfusana waillam taghfirlanaa watarhamna lanakunannaminal khosiriina wasalllallahu ala kholkihii muhammad waalihii wasohbihii ajmainn birohmatika yaa arhamar rroohimin.	Protecting human against wild or poisonous animals
6		This is the fire breaker: qulna yanaaru quunii bardan wasalaaman alaa ibrohiim robbanak sif anna yaa arhamarroohimiin.supporting me in the evening and in the morning came Ilad …. the virginity of the child …. jin dan syaiton pelasik nin panjang perbuatan pelasik sudung nin…. the act of jolong permai, then …. don’t be run over by people … I take care of me …. you stay awake if you are in a crowd of people …. you have to swear by God the oath of the prophet, the oath of Muhammad, the oath of the Qur’an, thirty juz as many lines as below…. go to hell jahannam.muhammadurrosululloh alllahumma …. min azaabbil kobri waazaabinnari bikouli laailaahaillallah muhammadurrosulloh allaahumadkhilnal jannata bikouli laaila hailallah muhammadurrosululloh. ……. kolbii mahjunun waaqlii maghluubun wanafsii …. wahua ghoolibu wathoo ati qolili wama siati kasiiri …… masya allaahu kaana ………	Build immunity from the flames and heat of the fire

Source: data processed by researchers, 2022.

The table above shows social harmony values contained in the manuscript in the form of: a) growing a sense of love and affection, b) making it easier for people to buy commercial goods, c) growing a sense of longing for Allah, Rasulullah, between men and women, d) growing a feeling of love and affection, e) protecting against venomous animals, f) immunity from the heat of the fire. If the aforementioned values are applied in society, it will further foster harmony between individuals, within the household, and in society.

4.3. Institution and institutionalization of harmony

The form of institutional harmony can be in the growing feelings of love and affection in the household between husband and wife, parents to children, and vice versa, the longing for Allah and Rasulullah, the longing of a servant for their Khaliq that manifests as a plea for forgiveness from all the mistakes that have been made, the longing of the people for the Prophet, the longing to meet at Ard al-Mahshar and get intercession from Rasulullah, and the longing between men and women, love and affection with neighbors and the surrounding community. Harmony can be seen from security in society, peace from various disturbances, and familiarity as members of the surrounding community. Another form of harmony is a prayer recited to make consumers want to buy commercial goods (salable). Profits from commerce can help reduce the burden on neighbors or communities in need, such as helping school fees for children from poor families. Prayers that are recited can protect against venomous animals such as centipedes, scorpions, snakes, and build immunity from the heat of fire as the Prophet Abraham was immune when burned. Prayers to God can strengthen family and community relations. This attitude is a form of care for family, neighbors, and community.

5. Discussion

5.1. Harmonization

Harmonization is part of the original culture of Indonesian. This can be proved by the discovery in the manuscript. So far, harmonization has been manifested without people realizing it. Harmonization is interpreted as a peaceful life without any conflicts or disagreements of opinion. If there are conflicts and disagreements, they can be resolved immediately to avoid lingering disputes. Life can proceed calmly and peacefully without conflict. Harmonization is known for different cultures and diversity that coexist peacefully. Lomas and Xua argue that a harmonious life is not characterized by “sameness” or the absence of conflict, but rather by a dynamic process that integrates various elements to become one entity (Lomas & Xue, 2022).

Harmonization does not come by itself but must be maintained and strived for. The community wishes to condition the situation according to expectations, particularly a harmonious society. Harmonious provides practical, strategic and mindful guidance that inspires people to achieve appropriateness and effectiveness in intercultural interactions (Xu, 2022). Practical guidance can take the form of attitudes exhibited by traditional leaders or figures hence it can be adhered to by the next generation. Strategic guidance is interpreted as an attitude adopted voluntarily without coercion. A true and sincere attitude as uswatun khasanah (a good example) for the local community. The awareness of the importance of harmonization in the environment. Careful attention is given to achieve suitability and effectiveness in its implementation.

5.2. Social harmony values

One of the harmonious values is social harmony value. It is manifested in a good person because they can maintain harmony and communion in society. In a harmonious life, social harmony values become the criteria of a good person (Analects), and reflect harmony at the individual level (Alt et al., 2020). Social harmony begins with harmony in each household. Followed by harmony in the smallest areas at the level of neighborhood unit and community unit. This harmony will be closely related to the community. Social harmony values can be created through the harmony of households, communities and rituals. Family harmony moderates the relation between life stress and depressive symptoms hence individuals who report low family harmony have a stronger relation between life stress and depressive symptoms (Kavikondala et al., 2016).

This harmonization needs to be maintained to create harmony in society and between religious communities. Conflicts may arise when harmony cannot be maintained. If this is allowed to happen, it will lead to conflict between nations. Harmonization in the community can be seen from all Indonesian people and other nations in the world while facing the COVID-19 pandemic which requires togetherness and mutual cooperation, the urgency of solidarity and inter-religious harmony is increasingly significant, because if we are careless, the COVID-19 pandemic can lead to rifts and even conflicts between nations (Tyas & Naibaho, 2020). The reciting of prayers can foster a servant’s love for Allah and Rasulullah. The servant’s love for Allah who created nature and all its contents to feel harmony in the world. Humans can live on earth with all the blessings bestowed upon them. There are various prayers in the manuscripts, including prayers to enhance the sales of commercial goods as well as prayers to obtain blessings and safety in trading. Many trade results can be used to spread kindness to the local community.

5.3. Institution and institutionalization of harmony

The institutionalization of harmonization starts from the smallest group, namely the household. A harmonious household will produce a mentally healthy generation, whose attitude is more mature as a result of growing up in a happy family. They have the tendency to think positively because the examples they encounter are consistently positive. A harmonious household group will form a positive environment for children. The living environment is very influential for the psychological development of children to continue their future life. A positive example will have a positive influence on the development of the next generation. It is important to maintain institutional harmony. It is hoped that a physically and spiritually healthy society would emerge. Full of enthusiasm to succeed in the future. A situation like this will result in qualified generations, future leaders.

Another form of institutionalization of harmonization is living among neighbors. Living in harmony with neighbors will result in calmness, peace, and harmony in society. Calmness can give the head of the household seriousness in procuring food for the family. Peace can provide maximum energy to procure halal food and blessings for the family. Providing the best sustenance for the family with the hope of becoming an affluent and successful family in the future. This group of affluent households succeeded in creating a happy, peaceful and prosperous household. This situation encourages future generations to be optimistic and confident in becoming good leaders and role models for society.

6. Conclusion

The manuscript explains the harmonization in life by the way to grow feelings of love and affection, to make it easier for people to buy commercial goods (salable), to grow a feeling of longing for Allah and Rasulullah, to grow a feeling of love and affection between men and women, to protect against venomous animals, to build immunity from the heat of fire. If the values in the manuscript are put into practice in daily life, it will create a harmonious life in the household and community groups. There will be no friction and conflict because each individual is able to control themselves, and has the same purpose, namely to create a harmonious life and freedom in worship according to their respective beliefs.

The contribution made by the manuscript is in the form of a concept written in Jawi text (Arabic writing in Malay). The text is then transliterated and analyzed to make it easier for the reader to understand. The concept takes the form of: reciting prayers. The effect will grow the servant’s love for Allah and the surrounding community. There is also a prayer for traders, asking Allah to bless and keep them safe as well as asking for their commercial goods to sell well. Some of the prayers recited will foster a sense of longing for Allah. Growing a sense of love and affection for fellow creatures of Allah. Protect humans against wild or venomous animals, and build immunity from the heat of fire. Manuscript contributions will be useful if practiced and believed.

This research is not perfect. There are still numerous further research opportunities to find new things that will complement this research. The structure of harmonization in life must be realized to create a peaceful life, avoid conflict, and manifest harmonization in social life. There are several weaknesses in this manuscript, including: the text is written in Arabic Malay (Jawi script). This script is no longer taught in schools, hence it is difficult for modern readers to understand. A philologist who understands Jawi script is needed to reveal its meaning. That way, the text can be transliterated, described, and its messages can be revealed and interpreted, making it easily understood by readers today.

Disclosure statement

No potential conflict of interest was reported by the author(s).