Ownership and social status in Indonesia share a unique and complex relationship, extending far beyond mere wealth. This article summarizes my inner journey of finding happiness in villages, alongside a deep analysis of how assets—from agricultural land to communal land in Minangkabau—influence a person’s position in society.
Knowing Oneself Through Travel and Nature
Growing as a human being means getting to know oneself better. I believe I know myself quite well. Simple happiness arises whenever I join my husband on trips to villages to meet palm sugar artisans. There is an indescribable inner satisfaction when traveling to remote areas and interacting with local communities.
According to Maslow’s Hierarchy of Needs, what I feel is part of self-actualization. When basic needs are met, the soul seeks deeper meaning through social connections and nature. This is why I want to repeat this experience continuously. Every trip increases my happiness index.
Village Romanticism vs. City Reality
This doesn’t mean I don’t love the city. I still enjoy the city, which is full of opportunities and conveniences. However, nothing can replace the peace I feel when stepping into a place that is green, has clean air, and cool water. Witnessing authentic life in the interior, such as in Mentawai, is a luxury in itself. Small issues like leeches and mosquitoes are merely the spices of travel.
Psychologically, this phenomenon is called the Biophilia Hypothesis by Edward O. Wilson, which suggests that humans have an innate tendency to seek connections with nature. Since I was born in a village in the Bukit Barisan Valley and moved to Jakarta after elementary school, those childhood memories shaped my perception. I don’t see the village as a backward area, but as an oasis that balances the soul.
The Dynamics of Ownership and Social Status in Indonesia
Speaking of ownership and social status in Indonesia, this is my personal reflection as an entrepreneur and travel hobbyist. What truly elevates a person’s status?
Sociologist Max Weber defined social status based on three components: class (wealth), status (prestige/lifestyle), and power. In many places, the answer boils down to one thing: property. Controlling property grants privilege. With privilege, a person gains respect, and their opinions are heard more. Business opportunities open up more easily for them.
Agricultural Land as a Symbol of Prestige
In purely agrarian villages, the highest-valued asset is land. Ownership and social status in Indonesia, particularly in rural areas, are often measured by land size.
A young person might be addressed with respectful titles like “Uwak” or “Abah” if they are wealthy. This wealth is represented by hectares of gardens or rice fields. The wider the land, the higher the social stratification. This aligns with Rural Sociology theory, where land is not just a factor of production but a symbol of feudal power that remains in modern social structures.
Shifting Meanings of Ownership in Transitional Villages
However, this benchmark is not absolute. In villages that do not rely entirely on agriculture, or transitional villages, ownership and social status in Indonesia undergo a shift in meaning.
I found a real example in the palm sugar-producing villages we foster. Although the village is not yet a developed city, the residents have diversified incomes. Here, social status is not solely about land size, but productivity and technological assets.
Farmers who successfully sell a lot of palm sugar and venture into the trading sector hold higher status. Status symbols shift to owning sturdy houses, satellite dishes, TVs, and motorcycles. In modern economics, this is called Capital Accumulation, where liquid assets and consumer goods become new markers of success, replacing fixed assets like empty land.
Collective Ownership and Social Status Anomalies
Does large land ownership always guarantee high status? Not always. There are unique cases where ownership and social status in Indonesia do not go hand in hand due to cultural factors.
Case Study of Minangkabau Customary Land
In my ancestral region, Minangkabau, the land ownership system is drastically different. This matrilineal society recognizes customary land or Tanah Ulayat. Ownership is communal or collective, not individual.
Even though my extended family controls vast agricultural land, I cannot simply claim to be rich or have high social status individually. Rights to the land attach to the clan or “saparuik” (siblings from one grandmother), not to my individual father or mother.
Customary Law experts call this the concept of Communal Rights, which functions to maintain social cohesion and prevent extreme inequality. In this system, ownership and social status in Indonesia become biased if measured only through the lens of modern capitalism. One can be “rich” by custom, yet appear ordinary in terms of individual material wealth.
Baca juga:
- Inovator dari Desa: Pompa Air Tanpa Mesin dan Listrik
- Hartawan Desa dan Kerajaan Bisnisnya
- Desa Permai Dalam Tempayan
