The Existence of First Indigenous Scouting Javaansche Padvinders Organisatie in Mangkunegaran

Scouting progress occurs when the national movement of Indonesia is progressive. Scouting is used as a forum to improve the noble character, skills, personality, and sense of nationality among Indonesian youth. Besides, scouting is a medium to strengthen a national awareness of Indonesian youth. The first indigenous scouting was Javaansche Padvinders Organisatie or abbreviated as JPO. This organization was founded by Mangkunegoro VII. The establishment of the JPO was followed by the establishment of other indigenous scouting organizations. This study aims to determine the background, development, and role of the first indigenous scouting of Javaansche Padvinders Organisatie (JPO) in Mangkunegaran.


INTRODUCTION
Scouting was a media of youth activities existing in Indonesia since the beginning of the 20th century (Utomo, 1995). The establishment and development of indigenous scouting movements in Indonesia can't be separated from the state of Indonesian society in the colonial era which is underdeveloped and experiencing discrimination in all fields. However, the colonial system with all its political forms, especially since the ethical politics of the beginning of the 20th century had led to a modernization process in areas such as transmigration, irrigation, education, and so on. Kartodirdjo, Poesponegoro, and Notosusanto mentioned that ethical politics changed the view in colonial politics that assumed that Indonesia was not a lucrative area, but it needed to be developed so that it could be fulfilled and enhanced the culture of its indigenous people (Kartodirdjo, 1975).
The scouting movement started in England in 1907 which was initiated by Lord Baden Powell. In 1908, Baden Powell wrote the book Scouting for Boys. Then, the book spread throughout the European continent to the colonies and resulted in greater scouting. Scouting in Indonesia was first born in Jakarta in 1912 entitle Nederlance Padvinders Organisatie abbreviated as NPO. This organization was founded by John Smith on the recommendation of a wand association in the Netherlands (Utomo, 1995). Within a short period, some Dutch padvinders organization was established in Indonesia, finally, on September 4th, 1914 united in NIPV (Nederlands Indische Padvinders Vereeniging). NIPV had exactly promises and laws like the Dutch scout, which read with Trouw aan de Koningin, meaning faithful to the Queen of the Netherlands. The promise was gradually felt by Indonesian youth as a thorn in the meat for the Indonesian nation (Sumarmo, 1974). The youth began to appear a sense of nationalism wanted to establish an indigenous scouting organization that has a pledge of allegiance to the nationality.
Every scouting organization generally has its style in terms of the factors behind its establishment, the conducted activities, its development, and the roles. JPO  were also dissolved (Citrosoma, 1994).

METHOD
This study applies the historical method, which is the process of critically testing and analyzing the past tapes and relics, then reconstructed based on obtained data from several kinds of literature, such as libraries and archives. The historical method has several steps, they are: (1) heuristics, ie collecting traces of the past, (2) criticism, ie investigating the traces of the past both the form and its content, (3) the interpretation, ie determining the interconnected meaning of fact -facts obtained, (4) historiography, ie conveying syntheses obtained in the form of writing and stories. Sources of data used are primary data sources (1)

Background of JPO Establishment
The external factors of the establishment of JPO could be seen from the development of the scouting movement before the establishment of JPO. The scouting movement was firstly established in England in 1907 initiated by Baden Powell (Sunardi, 2013). After Baden Powell founded scouting, the scouting education system then spread to several countries including to Nederland and then expanded by the Dutch to the colonies of Indonesia. The scouting organization was firstly developed in Jakarta in 1912 entitle Nederlansche Padvinders Organisatie, abbreviated as NPO. NPO was founded by John Smith on the recommendation of witch associations in the Netherlands so that the establishment of scouting in Indonesia was originally Neerlando centric (Utomo, 1995). On September 4th, 1914 the scouting societies were united in a media called Neederlands Indische Padvinders Vereeniging (NIPV). NIPV was the only scouting organization recognized by the De Neederland Indische Regering government as a scouting organization in the Neederlandsch Indie (Sumarmo, 1974) The scouting movement rapidly grew in Indonesia, after the establishment of NIPV. In addition to NIPV in Indonesia, there were also other scouting organizations whose members were still limited to an only certain society, for example in European schools (Pringgodigdo, 1994). In addition to its exclusive nature, NIPV had promises and laws exactly like the Dutch scouts. The promise of NIPV was the word trouw aan de koningin which means faithful to the Queen of the Netherlands. The promise was gradually felt like a thorn in the flesh by the youths who began to flare their nationalism up, resulting in many scouting organizations that escaped from NIPV. The words of promise loyal to the Queen of the Netherlands then replaced with trouw aan mijn Land en Volk which meant faithful to the country and the nation (nationalism) (Sumarmo, 1974).
Indonesian people faced scouting could be used as a medium to improve noble character, skills, and personality as well as cultivate leadership talent. All of these things were useful to foster a sense of nationality among youth (Utomo, 1995). In reaction to the development of scouts in Indonesia, then there were efforts from the inhabitants of Bumi Putera to establish their scouting organization.

The first established indigenous scouting organization was Javaansche Padvinders
Organisatie or abbreviated to JPO in September 1916 in the capital city of Mangkunegaran or Solo.
The establishment of a scouting organization in Mangkunegaran, couldn't be separated from the role of Mangkunegoro VII as a Javanese noble who became an activist of Budi Utomo (Pringgodigdo, 1994). The establishment of JPO followed by the establishment of other indigenous scouting organizations. The objective of Mangkunegoro VII to establish JPO was as a forum for the young generations to involve and prepare them to participate in the current movement of the nation towards the independence of Indonesia (Widada, 2008 Since the end of the Diponegoro War in 1830, the power, authority, influence, prestige, and privileges of kings in the Vorstenlanden region were increasingly restricted and reduced. Supervision over the Vorstenlanden area was also increasingly tightened (Suhartono, 1991). The intervention by the colonial government made the kings of the Vorstenlanden region hurt and unimpeded in running the government in their kingdom. It is also felt by Mangkunegoro VII, especially after being crowned as king in Mangkunegaran swapraja, Mangkunegoro VII had to release all his positions in the stewardship of Budi Utomo. The Dutch colonial government continually sought to limit and supervise and always suspect all attitudes, actions, and activities related to the movement of nationhood (Larson, 1990 (Utomo, 1995).
Kawula swapraja Mangkunegaran consisted of the king kawula namely the indigenous and foreign people consisting of Eastern Foreign, Europe, and Indo, so that Kawula swapraja Mangkunegaran was a plural society. In the kejawen (ancient) areas of Vorstenlanden such as swapraja Mangkunegaran, Javanese were the majority social group (Pringgokusumo, 1987). This Javanese was the king kawula, as the main supporter of the political system in the form of the Javanese kingdom, following the owned and embraced Javanese traditional culture and value system.

Ahead of the establishment of the JPO, education for indigenous communities in swapraja
Mangkunegaran was the slowest development if compared with the development of education in other Vorstenlanden areas (Singgih, 1944). Mangkunegoro VII as a modern and Westerneducated monarch argued that the presence of JPO would be of great benefit to the people of Mangkunegaran. The formation of JPO was one way to promote social life, especially education outside the family and school or nonformal education, kawula Mangkunegaran has been under time development (Yosowidagdo, 1987).

Development of Javaansche Padvinders Organisatie in Mangkunegaran
At the beginning of its establishment, JPOs were difficult to recruit members. This The JPO organizers always hold courses for the leader to improve leader capacity (Kepandoean No.3, 1936). JPO progressed and developed, in 1937 had 28 branches and the number of its members reached 6000 people (Citrosoma, 1994).
JPO was actively engaged with other scouting organizations such as Jong Java Padvinderij by holding congresses held in Solo in 1926Solo in , 1927Solo in , 1928Solo in , and 1929. Congress was also participated by Pandu Indonesia (Programma van het Jong Java Padvinderscongres, 1928). In 1926 JPO attended a meeting in Yogyakarta hosted by NIPV. The meeting was attended by Hizbul Wathon, Nationale Padvinderij, Indonesische Nationale Padvinders, and Nationale Padvinders Organisatie who later refused to join NIPV (Semedi, 2011).
In June 1937 JPO followed jamboree padvinder held in the Netherlands by sending representatives of 6 people (Soerya Magazine No. 8, 1939).

Role of Javaansche Padvinders Organisatie in Mangkunegaran (1916-1942)
JPO as a scouting organization that grows and develops during the social life Mangkunegaran community performed several functions and social activities that benefit its members and also the subjects Mangkunegaran. JPO acts as a media and means for Mangkunegaran subjects who were members in preparing their physical and spiritual to face the increasingly complex and modern social life in the future according to the time's development (Kepandoen No. 2, 1936).
The social activities undertaken by JPO was one form of propaganda contained in the promises of scouts as well as the statutes of the JPO. In the statutes of the JPO it stated that to realize its objectives, JPO applied several steps, one of them was to instill a sense of responsibility, love for each other, and also being helpful (Statuten Javaansche Padvinders Organisatie, 1932).
These steps were also aligned with the guiding promises that JPO members had to keep. The scout promises were that he had to be ready to sacrifice, love to work, and not disappoint (Kepandoean No. 1, 1936).
JPO often helped the general public such as building mosques, schools, bridges, orphanages, and so forth. In 1936 the JPO formed Troep Bahoe Sasra or the Tentara Sambatan, whom a squad of an army of leavers, leiders, and leidsters who served the swapraja Mangkunegaran government in health, hygiene and environmental beauty (Kepandoean No. 9, 1936). In 1937 the JPO also established a death auxiliary association called Tresno Soedoro or T.
S. JPO and the association also comprised of scouts, leiders, and leidsters (Kepandoean No. 5 and 6, 1938). Some examples of the above JPO social activities had shown that as long as the management of JPO did a role in the social field.
The JPO statutes stated that JPO didn't do the political activities. However, in its congresses. In the congress discussed the political steps they will take to face the NIPV and also the Dutch colonial government. The congresses attended by the JPO were Jong Java Padvinderij congress in Solo in 1926Solo in , 1927Solo in , 1928Solo in , and 1929. The congress was also followed by other indigenous scouts such as Pandu Indonesia (Programma van het Jong Java Padvinders congress, 1928). In 1926 JPO attended a meeting in Yogyakarta hosted by NIPV. The meeting was attended by Hizbul Wathon, Nationale Padvinderij, Indonesische Nationale Padvinders, and Nationale Padvinders Organisatie who later refused to join NIPV (Semedi, 2011).
On June 5th, 1932 in Surakarta was established a political organization called Perkumpulan Kawula Surakarta (Surakarta Youth Association) abbreviated with the MCC under the leadership of Mr. Singgih (Larson, 1990 (Kepandoen No. 4, 1936, Pringgodigdo, 1994. Mangkunegoro VII's attention in the field of education was enormous, not limited only to the people in swapraja Mangkunegaran but also to the people of the Indonesian population in general (Citrosoma, 1994). This can be seen from some of Mangkunegoro VII's policies in education such as establishing a school called Siswo, creating a special committee to eradicate illiteracy in Mangkunegaran swapraja, establishing youth organizations such as Krida Muda and JPO. Mangkunegara was very concerned about spiritual and physical education for his society.
Kepandoen magazine volume 1 year 1936 mentioned that JPO as a place of education, where scouting provides opportunities to young children. These young people are expected to have a healthy body, possessing good knowledge and character. The main objective of the JPO listed in its articles of association was to educate and direct children, especially in terms of personality and gesture to become useful and valuable residents (Wasino, 2008 Javaansche Padvinders Organisatie taught typical Javanese court art of Mangkunegaran palace to its members and generally to Mangkunegaran, especially in rural areas of swapraja Mangkunegaran (Kepandoean No. 10, 1936). JPO taught macapat songs to its members. The taught macapat songs to contain values that must be owned by a scout.
In addition to the typical Javanese arts of Mangkunegaran, JPO also introduced and popularized Western art to its members. Western art, such as music art with modern musical instruments, modern drama, and so forth. JPO emphasized that the members were educated in terms of music both Javanese music and other music to cultivate a sense of refinement as well as hearts when JPO hold activities such as training, camperen enz, adventure, and so forth.
JPO also taught its members to love culture like Batik. Kepandoean Magazine No. 3 & 4 mentions that a scout is expected to make batik, especially for the female scout. Batik has its advantages because by batik someone is taught to always concentrate. Batik also teaches patience and meticulousness (1938). Activities that had been done by JPO to introduce the arts to its members showed that JPO also had a role in the field of art. The role of JPO in the social aspect is as a media and means in preparing the body and spiritual members to face social life in the future. Politically, the JPO conducted political activities to show that Mangkunegoro VII has great power, authority, influence, and power in political life.
The role of JPO in culture is education and art. JPO is used as a forum to educate and direct children, especially in terms of the formation of personality and gesture to become a useful and valuable resident. In the field of art, JPO actively teaches the typical Javanese arts of Mangkunegaran Palace to its members and generally to the people of Mangkunegaran.