Wage Standards for Abdi Dalem of Kotagede Royal Cemetery and Cultural Meaning of Voluntarism and Dedication

Abstract


INTRODUCTION
The Special Region of Yogyakarta is one of the provinces in Indonesia that obtained special autonomy status. 1 The privileged status of this province is granted by the 1945 Constitution of the Republic of Indonesia (Indonesian Constitution), which stipulates that the State recognizes and respects units of regional authorities that are special and distinct, which shall be regulated by law.Law No. 13 of 2012 concerning the privileges of the Special Region of Yogyakarta (Law on Special Region of Yogyakarta) was then established to implement the Indonesian Constitution. 2This law 1 Dessy Isfianadewi, Unggul Priyadi, and Lak lak Nazhat El Hasanah, "Stakeholders of Yogyakarta Special Region and the Way They Manage Privilege Fund" in Sustainable Finance, Digitalization and the Role of Technology, ed.Bahaaeddin Ahmed Alareeni and Allam Hamdan, A. ICBT 2021.Lecture Notes in Networks and Systems, vol 487.(Cham:  Springer, 2023), 185.
2 Ariyanti Luhur Tri Setyarini, Benedictus Hestu Cipto Handoyo, and Vicki Dwi determines that the Special Region of Yogyakarta, as an autonomous region, is entitled to establish self-regional regulations in the affairs of procedures for filling the positions, status, duties, and authority of the Governor and Deputy Governor; regional government institutions of the Special Region of Yogyakarta; culture; land; and spatial planning. 3The magnificent contribution of Kesultanan Ngayogyakarta Hadiningrat (Ngayogyakara Hadiningrat Sultanate, hereinafter Yogyakarta Sultanate) before and after the independence of Indonesia that consistently supported the existence of the Unitary State of the Republic of Indonesia was the main reason why the privileges were granted by the lawmakers. 4The privileges have institutionalized the roles and responsibilities of the Sultanate and Duchy in maintaining and preserving the culture of Yogyakarta, which is the nation's cultural heritage. 5ogyakarta Sultanate is an Islamic Kingdom that was established as the result of the succession-related-internal war of the Islamic Mataram Sultanate (1746-1755).The Giyanti Peace Agreement resolved the armed conflict that stipulated the division of the sultanate into Yogyakarta Sultanate and Kasunanan Surakarta Hadiningrat (Surakarta Sultanate). 6aden Mas Sujana (Pangeran Mangkubumi), a prince of Mataram Sultanate, was then appointed as the First Sultan of Yogyakarta Sultanate with the title Sri Sultan Hamengku Buwono I, reigned from 1755-1792. 7efore the establishment of the Republic of Indonesia, the Yogyakarta Sultanate was a royal territory along with its own sovereignty.After the Republic of Indonesia gained independence in 1945, the sultanate was recognized as a Special Region. 8The current Indonesian legal system recognizes the current Sultan, Sultan Hamengkubuwono X, as both the 8 Putra, Irianto, and Manullang, op.cit., 3-4.Sultan of the Yogyakarta Sultanate and the Governor of Yogyakarta in administering the Special Region of Yogyakarta Province as part of the Republic of Indonesia.This dual function reflects the particularity of the province.According to the Law on Special Region of Yogyakarta, Sultan Hamengkubuwono of the Yogyakarta Sultanate is the one and only person who is entitled to be a Governor; and Adipati Paku Alam of the Kadipaten Pakualaman is also the one and only person who is entitled to be a Deputy Governor. 9This means that their cultural status as the leaders automatically appointed them as the highest rank officers in the Special Region of Yogyakarta Province.This automatic appointment does not apply to other provinces in Indonesia because the people in their provinces elect the Governors and Vice Governors through democratic regional elections.
For centuries, the Sultan was responsible for cultural sites related to the Yogyakarta Sultanate including two magnificent tomb complexes dedicated to the Sultans (Kings) and their royal families namely Pasaréan Dalêm Para Nata Astana Pajimatan Himagiri (hereinafter Imogiri Royal Cemetery), located in Bantul Regency and Pasarean Hastana Kitha Ageng of Mataram Sultanate located in Kotagede (hereinafter, Kotagede Royal Cemetery) located in the city of Yogyakarta.Both tombs remained jointly glorified and managed by the Yogyakarta Sultanate and The Surakarta Sultanate. 10he Kotagede Royal Cemetery is one of the heritage sites in Yogyakarta that are situated in a unique architectural landscape. 11The royal cemetery was built by Panembahan Senopati (Danang Sutawijaya), the first Sultan of the Islamic Mataram Kingdom, starting in 1589 and completed in 1606.It comprises 627 tombs, three of which are the tomb of Panembahan Senopati; the tomb of Panembahan Hanyakrawati (Mas Jolang), the second King of Islamic Mataram, and the tomb of Sultan Hamengku Buwono II.Besides, there are also tombs of famous Java leaders, namely Ki Ageng Pemanahan (Panembahan Senopati's father) and Sultan Hadiwijaya (Joko Tingkir), the King of Pajang.The rest are tombs of royal families. 12ultan Hamengkubuwono X assigned six abdi dalem as courtiers to maintain the security and cleanliness of the Kotagede Royal Cemetery 13 , Kamiliyah NH (2023) revealed that most visitors appreciate abdi dalem's efforts to maintain its cleanliness. 14Aside from those two primary roles, abdi dalem usually guides tourists who visit the cemetery voluntarily. 15n one hand, abdi dalem's position is equal to that of a worker because they are given wages to meet the needs of his daily life.On the other hand, abdi dalem can be regarded as a volunteer because their salary is not commensurate with the workload.It can be revealed that they received between IDR 35,000 to IDR 60,000 (equivalent to between USD 2.5 to USD 4) per month, without any social security scheme. 16he  17 the right to earn proper wages is regulated under Article 88D (2).The government policies to determine minimum wages are generally related to the improvement of the wealth of the workers and their family. 18his paper aims to discuss whether the practice of waging for abdi dalem at the Kotagede Royal Cemetery compatible to Indonesian Employment Law.This study is normative legal research (normative law research/doctrinal legal research) which discusses legal norms in terms of several aspects, namely legal principles, vertical and horizontal synchronization, legal comparisons, and legal history. 19This research is further developed by an article written by Shalihah, Alviah, and Shob'ron, titled "The Wages in Employment Relations in the Tourism Sector in Yogyakarta in Justice Perspective."(2023).However, the current version has updated the regulation and sources of information.This paper uses secondary data consisting of primary, secondary and tertiary legal materials.Apart from that, data collection was also carried out through document study.Primary data was obtained through interviews with abdi dalem at the Kotagede Royal Cemetery.The secondary data used in this research are primary legal materials originating from national law regulating manpower and human rights and court decisions and secondary legal materials in the form of textbooks, journal articles, and other reliable sources.

RESULT AND ANALYSIS 2.1. The 'Job' of Abdi Dalem in Kotagede Royal Cemetery
The Yogyakarta Sultanate has an organization called Parentah Hageng, which holds the operational control center for the Karaton Yogyakarta Hadiningrat (The Palace of the Yogyakarta Sultanate).Based on the governmental structure of the palace, those related to the Sultan are called abdi dalem, even including younger siblings, children, sons-in-law, and the consort of the Sultan.Parentah Hageng also organizes abdi dalem Keprajan and Punakawan from the process of internship, promotion, transfer of position, dismissal, and other matters.The Punakawan is then divided into the Punakawan Tepas, who work daily, and the Punakawan Caos, who are not obliged to work every day. 26bdi dalem plays a vital role in supporting the Yogyakarta Sultanate as they devote their productive time for the sake of the Sultan and its Sultanate.The abdi dalem have an honorable position because they must carry out their duties actively without prioritizing personal interests. 27he requirements for becoming an abdi dalem are flexible.Everyone may apply for it, even if they are not local native.For example, devotion and loyalty are the basis for assigning abdi dalem to the Kotagede Royal Cemetery. 28bdi dalem who serveing in Kotagede Royal Cemetery has the status of Punakawan caos and are paid monthly salaries by the sultanate.They did not get a pension, but their family will receive 1.600.000rupiah (equivalent to USD 105) if they die. 29elow The rank above makes clear that Pangeran Sentana holds the highest level of abdi dalem while Jajar is regarded as the lowest level.As an example, the highest rank of abdi dalem assigned in Kotagede Royal Cemetery is Bekel.
In terms of function, the Yogyakarta Sultanate determines several titles to abdi dalem by considering their respective skills, as described in table 1.The scheme for promotion is unique as several aspects of assessment are imposed, including the frequency of visiting the sultan's palace, good behavior, and the capacity to carry out his duties.The regular promotions are conducted every 3 or 4 years.However, abdi dalem, who has a specific educational background and expertise, may be promoted yearly until the rank of wedono.After reaching wedono, they will follow the regular promotion process.Bupati Kliwon is the highest position that can be obtained regularly by every abdi dalem.Apart from regular promotions, special promotions based on Sultan's orders are implemented in the positions of Bupati Nayaka and Pangeran Sentana. 32he promotion of an abdi dalem will automatically increase the duties and responsibilities.The tasks given generally consider the educational background and skills of abdi dalem.In terms of leadership, an abdi dalem who holds a higher rank leads those who have ranks below.However, it is commonly practiced that the hierarchy is not used as a source of arbitrary order.Courtesy and politeness are still upheld to ensure a conducive situation.This reflects that becoming an abdi dalem is not about pursuing rank or material things but a dedication as a custodian of culture. 33he length of time a servant in the Kotagede Royal Cemetery varies.Some have worked the longest for 30 years, 15 years and the shortest for 2-5 years.It is known that the servants of the court have to undergo an apprenticeship period of 2-5 years before being appointed as servants.Meanwhile, the courtiers at the Kotagede Royal Cemetery only work 1 day a week for 24 hours, which means the courtiers only work 4-5 days every month.This enables them to seek other type of jobs.It implies that becoming a courtier in the Tomb is not the main job.From an economic perspective, the big chance of working outside the cemetery seems to be why they never demand wages more than they are usually given.Serving in the Royal Tomb Cemetery is sought of pride and satisfaction in the context of culture. 34s previously explained in Section I, the remuneration given by Yogyakarta Sultanate to abdi dalem in Kotagede Royal Cemetery is between IDR 35,000 to IDR 60,000 (equivalent to between USD 2.5 to USD 4) per month.At a glance, this seems to be inhuman treatment if assessed from an economic or human rights perspective.The most exciting fact is that those abdi dalem, however, feel sincere and do not mind the wages they receive because of a belief that there is a blessing in the wages awarded by the Sultan.They also believe that their life is not only about money, but also 32 Interview by Shalihah,loc.cit. 33 Ibid. 34Ibid.devotion and loyalty. 35Therefore, the lack of monthly salary received by abdi dalem must not be seen merely from a material perspective.
It may be understood because the primary motivation for becoming abdi dalem is to seek blessings from the Sultan for their lives.Besides, some other factors encourage them to become abdi dalem, include preserving Javanese culture; seeking a more meaningful life; calmness and peace; continuing the traditions of their parents; and maintaining the Magersari land to be still used as a place to live or cultivate land. 36he retirement period for serving as an abdi dalem is not specified.Therefore, they can work as long as possible.Abdi dalem who can no longer carry out their duties due to old age, impaired health, or other reasons will undergo a dismissal process called miji.It is an infrequent case where courtiers feel bored or submit their resignation. 37he following are several provisions related to miji or the process of dismissing abdi dalem.First, Miji Sudono Mulyo is awarded to abdi dalem, who has served for over 20 years.Second, Miji Sudono Saroyo is awarded to abdi dalem who has served 10-20 years.Third, Miji Tumpuk: length of service under 10 years.Forth, Miji Pocot: was dishonorably dismissed so he had to return the title given by the Sultan (asma paring Dalem) and was prohibited from entering the palace. 38erat Kekancingan is a surat keputusan (decree) 39 issued by the Yogyakarta Sultanate comprising the name of person appointed as abdi dalem, the title, function, rank, and the consequences arising from its issuance.Serat Kekancingan can be used as the proof of becoming an abdi dalem who is entitled as the right holder to use land belonging to the Yogyakarta Sultanate.For the Sultanate, Serat Kekancingan arises its right to regulate and monitor the work of abdi dalem.Meanwhile, the responsibility of abdi dalem is to act as servants of culture, meaning that they dedicate their life to being a 'guardians' of the culture of the Yogyakarta who can ngayahi (do) and nguri-nguri (maintain/preserve) the culture of the Sultanate. 40Sudaryanto,op.cit.,[176][177]Daryanto, Interview by Shalihah loc.cit. 38 Adin of Karaton Ngayogyakarta Hadiningrat Official Website, "Tugas dan Fungsi Abdi Dalem," https://www.kratonjogja.id/abdi-dalem/3-tugas-dan-fungsi-abdi-dalem/ 39See Special Region of Yogyakarta Province.Regulation of the Governor of the Special Region of Yogyakarta No. 49 of 2018 concerning Application Procedures for the Utilization of Sultanate Land and District Land, Art. 1 (3).Term kekancingan also refers to Sultanate's land certificates.Satriani,op.cit.,138.

The 'Applicability' of Employment Law on the Employment Relations between Yogyakarta Sultanate and Abdi Dalem
The issue of employment covers both public and private dimensions.From a public law perspective, Indonesian Employment Law covers a wide range area of laws and regulations. 41The employment law generally regulates the foundations, principles and objectives of employment development; equal opportunities and treatment in terms of employment; workforce planning and employment information; work training; workforce placement; expansion of employment opportunities; use of foreign workers; work relationship; protection, wages and welfare; industrial relations; coaching; supervision; investigation; and criminal provisions and administrative sanctions in the field of employment.
The Manpower Law and its implementing regulations generally establish principles and norms regarding manpower development that aim to empower and make efficient use of people available for a job optimally and humanely, realizing equal job opportunities and the provision of workers to support the national and regional development needs.; protecting the worker in realizing welfare; and improving the welfare of the worker and their family. 42The Manpower Law also determines that a job can be classified as a "Perjanjian Kerja Waktu Tertentu" (Specified Time Employment Agreement) if it is temporary in nature; the working period is no longer than 3 (three) months; seasonal; and work that is related to a new product, a new type of activity or an additional product that is still in the experimental or try-out stages. 43he Indonesian Employment Law also adjusted the norms regulating the maximum term, extension, and renewal of the Specified Time Employment Agreement.Previously, the Manpower Law determined the maximum employment period is 2 (two) years and may only be extended once for a maximum period of 1 (one) year.Further, renewal can only be carried out after exceeding the grace period of 30 (thirty) days of the previous Specified Time Employment Agreement.The renewal may only be granted once for a maximum of 2 (two) years. 44Later, Article 81 of the Job Creation Law amended it by eliminating the provisions on the maximum term, extension, and renewal of the Specified Time Employment Agreement. 41A study revealed that there were at least 17 laws and regulations concerning employment in 2018.See National Center for Analysis and Evaluation of Law.Final Report of the Legal Analysis and Evaluation Working Group Related to Employment Legislation.Jakarta: National Legal Development Agency, 2018, 9.
Furthermore, Article 56 (3) of the Job Creation Law determines the period or completion of specific work based on the employment agreement.The new law obviously weakens workers' bargaining position with the employer.The Indonesian Employment Law also adjusted norms regarding written and unwritten employment contracts.Previously, Article 57 (2) of Manpower Law regulates that a Specified Time Employment Agreement must be made in writing; it entails that an oral employment agreement will be classified as Perjanjian Kerja Waktu Tidak Tertentu (Unspecified Time Employment Agreement).Later, however, the Job Creation Law abolished such a regulation, meaning employers and workers may enter into employment relationships just using a verbal (not written) contract.On the one hand, it protects the workers' rights from unilateral ignorance or nonrecognition status as a worker.On the other hand, it weakens the worker's position because it lacks legal certainty and creates a legal vacuum regarding the status of the workers arising from unwritten employment contracts.
The Manpower Law stipulates that minimum wages are directed towards achieving decent living needs which is determined by the governor after considering the recommendations from the wage council. 45Article 81 (27) of Job Creation Law determines that government must realize the rights of workers/laborers in the form of a decent living for humanity through the establishment of wage policies.One aspect of the wage policy is related to regulations regarding minimum wages.
As an implementation of Job Creation Law, Government Regulation No. 51 of 2023 concerning Amendments to Government Regulation No. 36 of 2021 concerning Wages (Government Regulation 51/2023) was stipulated to amend Government Regulation No. 36 of 2021 concerning Wages (Government Regulation 36/2021).The regulation makes clear that wages are determined based on units of time; and/or unit of results 46 and that minimum wages apply to workers who have worked less than 1 year. 47It determines minimum wage based on economic and employment conditions which include 3 variables, namely purchasing power parity; labor absorption rate; and median wage. 48overnment Regulation 51/2023 eliminates sectoral minimum wages and determines the minimum wage consisting of the provincial and 45 Ibid, Art.89 (3); See also Article 30 of Government Regulation 51/2023 which authorizes the Governor to determine the minimum wage if it meets two conditions, namely, the average economic growth of the relevant regencies/cities over the last three years is higher than the average provincial economic growth and the value of economic growth minus inflation for the relevant regency/city for the last three years has always been positive, and higher than the provincial value.
regency/city minimum wages with certain conditions. 49It also determines that the adjustment of the minimum wage value is set at a certain range of values between the upper and lower limits of the minimum wage in the area concerned. 50he Constitutional Court of the Republic of Indonesia ruled the matters of waging.In its Decision No. 61/PUU-VII/2010, the Court considers that provisions governing the suspension of minimum wage payments allow the employer to fulfill their obligation to pay wages according to their capabilities for a certain period of time. 51Further, in decision No. 72/PUU-XIII/2015, the Constitutional Court considers that: "…suspension of minimum wage payments by employers to workers/laborers is possible with the aim of protecting both employers and the workers/laborers concerned.From an entrepreneur's point of view, the suspension of minimum wage payments provides an opportunity for employers to fulfill their obligation to pay wages according to their capabilities for a certain period." 52 From a private law perspective, employment contracts must fulfill cumulatively 4 (four) conditions for the validity of contracts as required by the Indonesian Civil Code, namely consent of the parties, capacity to conclude a contract, specific subject, and lawful (admissible) reason.An 'employment contract' is a generic term for a document that establishes a legal relationship between an employer and a worker.Article 1601a of the Indonesian Civil Code determines that an employment contract is an agreement in which one party, the worker, agrees to render their services to the other party, the employer, for a specific term in return for remuneration.In the context of employment contracts, the principles of employment relations generally cover the issue of the type and nature of work, rights and obligations of employer and worker, working duration, cancellation, and sanctions for failure to comply with the contractual obligations.
Serat Kekancingan, as explained in Section 2.1, can be paired with an administrative decree.However, it does not contain principles of employment as stipulated in Indonesian Employment Law, but instead acts as proof of the status of a person becoming an abdi dalem.Serat Kekancingan is a recognition of the status of an abdi dalem in the Yogyakarta Sultanate. 49Ibid., Art.As explained in Section 1 and Section 2.1, kekucah (wage) received by abdi dalem in Kotagede Royal Cemetery is far below the provincial and regency minimum wages.However, the status abdi dalem as workers/laborers falls into the category of casual daily workers because they only work one day (24 hours) a week, between 4-5 days every month, and no more than 21 working days in 1 month.Casual daily workers are different from monthly workers, entitled to a minimum wage and a fixed basic wage/salary every month.As abdi dalem is categorized as a casual daily worker, it can be argued that the Job Creation Law and Government Regulation 36/2021 do not have legally binding effects on the employment relations between Yogyakarta Sultanate as employers in one side and abdi dalem as workers in the other side. 53

The Spirit of Voluntarism and Dedication of Abdi Dalem
Historically, after the establishment of the Yogyakarta Sultanate in 1755, it appointed civil servants called abdi dalem and military personnel.abdi dalem is characterized by wearing unique clothing called 'Peranakan'.Besides that, abdi dalem also uses 'bagongan' language, slightly different from Javanese in general, when communicating within the Sultanate's Palace. 54or centuries, abdi dalem continuosly dedicate their live for the Yogyakarta Sultanate without any critical demand of what they could gain from their service to the Sultan and the Sultanate.This might happen because they uphold a Javanese live philosophy of nrimo ing pandum.According to Jati (2023), this proverb reflects a philosophy of stoic acceptance which encourages persons to accept the results of their work as "whatever God eventually decides for them". 55Allifa and Nurwardani (2023) perceives it as a receptive attitude toward what life has to offer which includes three psychological constructs: acceptance, patience, and gratitude. 56or Daryanto, an abdi dalem at Ketagede Royal Cemetery, narimo ing pandum is inherently understood as accepting all gifts from the God's with gratitude.In life, nrimo is an attitude that humans believe in only sakderma nglakoni urip, Gusti kang nemtoake (human only carry it out, God has the authority to decide).Humans who are able to interpret nrimo ing pandum will always be grateful, patient, calm and not easily angry in responding to the events experienced.Good or bad events will be treated the same, that is, it will be surrendered and surrendered to God. 57 For him, nrimo ing pandum becomes one path to achieving spiritual needs to feel the paraning dumadi (the beginning and the return of humans) calm the soul and the achieving Semeleh (surrender to God's will). 58egarding award is in the form of a salary, title, or assignment or orders from the Sultan, Daryanto respect them with reverence.He generalized that all abdi dalem who is assigned to Kotagede Royal Cemetery basically searches for blessings, tranquility, and peace in life.They believe, those will be obtained by serving the sultan faithfully. 59herefore, the philosophy nrimo ing pandum guides abdi dalem not to question the amount of money they receive from the Yogyakarta Sultanate for the works they dedicated, that are between IDR 35,000 to IDR 60,000 (equivalent to between USD 2.5 to USD 4).Apart from working as abdi dalem, Daryanto is a seller of meatball soup.However, he committed to prioritize the fulfillment of obligations as abdi dalem rather than seeking profit from selling the meatbowl even the money he receives as a seller is higher that income as an abdi dalem.But He enjoyed becoming abdi dalem as he perceived the blessing from Sultan implies the blessing from the God, therefore, it is more valuable than the money earned from selling.
The spirit of voluntarism and dedication of abdi dalem for the sake of the Sultan and Yogyakarta Sultanate seem to be the ultimate reason to explain their acceptance of any Sultan policies imposed on them.It implies from the absence of defects in the will and the expression of sincerity to serve the sultanate.Besides, this may also be the reason why abdi dalem never compared whatever they might obtain from the Sultan with any other job that falls into national and regional regulations.Therefore, the devotion of abdi dalem overrides the Indonesian Employment Law, particularly for the waging scheme, which is understandable.It further leads to an understanding that the practice of waging for abdi dalem in the Kotagede Royal Cemetery has no relevance to be assessed for its compatibility (or even incompatibility) with Indonesian Employment Law.

CONCLUSION
From the employment law perspective, the wages (kekucah) received by abdi dalem are below the minimum wages determined by the regional government.The status of abdi dalem of Kotagede Royal Cemetery can be 57 Daryanto, "Perception on Waging System Applied for Abdi Dalem in Kotagede Royal Cemetery," Interview by Imtikhan Anas Shob'ron, January 9, 2024.
categorized as casual daily workers.Therefore, serat kecancingan, a decree issued by the Yogyakarta Sultanate which explains the status of abdi dalem, must not be interpreted as conflicting with Indonesian employment law, in particular regulations determining the minimum wages.Interestingly, abdi dalem tends not to protest this status quo situation.This can be understood by exploring the perception of abdi dalem, who devoted their life to the Sultan by referring to nrimo ing pandum, a life philosophy that guides them to seek blessings and tranquility.That is perhaps why abdi dalem accepts all tasks assigned to them sincerely without expecting anything in return.They firmly believe that serving at the Kotagede Royal Cemetery will bring abundant blessings and peace from God through the Sultan.The devotion of abdi dalem that overrides the waging scheme of Indonesian Employment Law leads to an understanding that assessment for the compatibility/incompatibility of the waging system for abdi dalem in Kotagede Royal Cemetery with Indonesian Employment Law is irrelevant.
wages received by abdi dalem above are of course very far from the Regency Minimum Wage in Yogyakarta in the year of 2023.According to Decree of the Governor of the Special Region of Yogyakarta No.
is the rank of abdi dalem according to Pranatan Kalenggahan