Based on the theory of mead, which discusses social interaction, the concept arises from the mind by having a conversation in the development of social processes, from the self, which is the ability to appear as an object or subject in social activities, and society, which is a social group that forms the mind and self that influence and criticize each other. The relationship with this journal is a social and cultural interaction between each other that arises from oneself both as a performer and as a social target place in carrying out activities or social interactions in the general public.
Social interaction is a relationship between two or more individuals, where the behavior of one individual influences, changes or improves the behavior of another individual or vice versa (Ahmadi, 2009:49). The social interaction that occurs is involved because there is a space as a place for humans to do all kinds of activities. The space in question is in the form of a space as a dynamic social relationship medium between individuals, individuals and groups and between groups and groups (Basrowi, 2005).
Meanwhile, culture in socio-culture is a response, ideas, actions, and works made by humans in social life and can be studied and owned later according to a scientist and author of an introductory book on anthropology (Koentjaraningrat, 2005).
Culture created by human works, activities that develop in society become a pattern of life and become a characteristic is also called culture. Art and culture developed along with time and the legacy of ancestors that is still preserved today and is known as the culture that characterizes the society of a nation.
Social interaction is a dynamic relationship that involves relationships between individuals, between groups of human groups and individuals with human groups (Gillin and Gillin, 2007).
Magersari Mandalangen is located in Kasepuhan Village jl. Pegajahan Rw 06, Lemahwungkuk District, Cirebon City, West Java. This fairly dense magersari settlement is directly adjacent to the Cirebon palace. The Magersari area is one of the settlements that has been established since the 14th century in the Cirebon
palace. The history of the Magersari settlement was formed because of the king's affection for the courtiers (people who worked in the palace). Settlements in this area have been mixed with the general public who are no longer courtiers. Currently, they show indications that the importance of the environment around heritage.
Cirebon has four palaces, namely the Kanoman Palace, Kacirebonan, Keprabonan and one of them is the oldest Kasepuhan Palace among other palaces, where each palace is surrounded by a magersari. From the explanation above, magersari is quite close to the community and always has direct social interaction with the environment around the palace Magersari involvement in socio-cultural interaction in the Kasepuhan palace environment.
In interacting, of course, it involves more than one person or group, as well as the interaction that occurs in the Kasepuhan palace environment with the residents of the surrounding environment, namely magersari. The involvement of magersari can be seen from attitudes, behaviors, and beliefs that are still thick. Major events carried out by the palace, of course, magersari are involved in intervening in running the event so as to make the event run wisely and smoothly. In addition, magersari also has a high spirit of socialization between communities.
The Kasepuhan Cirebon Palace has an important role in developing cultural activities in the Cirebon area. Through the organization of cultural events, training, education, and information dissemination, this palace contributes to strengthening local cultural identity and increasing appreciation for Cirebon's cultural richness. Through the implementation of various traditional art performances, traditional ceremonies, cultural festivals, and art exhibitions, the Kasepuhan Cirebon Palace plays an important role in promoting cultural activities to the community. These events not only aim to entertain but also introduce the rich culture of Cirebon to a wider audience (Hidayat et al., 2020).
Cultural festivals and art exhibitions organized by the Palace are events that allow the public to experience and enjoy various aspects of Cirebon culture (Nugraha, 2017).
The following involvement of magersari in the palace environment can be seen in traditional activities and religious rituals as follows:
Muludan is an event that commemorates the birth of the Prophet Muhammad Saw, namely on the 12th of early rabiul in September, the beginning of the Prophet's Birthday is carried out by reading shalawat and tahlil. But over time, this tradition developed in various ways, such as holding recitations, feasts, and holding long talisman processions. Likewise, the Kasepuhan palace held a muludan event carried out by magersari residents and outside the community participated in the event with a ritual of praying inside the palace and then holding a long talisman. The implementation of the ritual event involved
communication between the palace and the residents of Magersari in this ritual event. This communication can be seen from verbal and non-verbal communication between each other when participating in ritual events, such as facial expressions when praying very solemnly, not laughing, body position, sitting upright, and during the long talisman procession, participating in prayers and prayers in an orderly manner
The Long tradition of the talisman itself is a procession to Langgar Agung which is in the Kasepuhan palace complex. In the procession of each group carrying different goods, the first group carried goods in the form of candles, depicting the birth of the Prophet Muhammad PBUH at night, the second group carried Manggaran, Nagan, and Heart depicting greatness and majesty, the third group carried Rose Water, Market, and Goyang Flowers depicting the birth of a baby preceded by amniotic fluid and giving thanks in the way of sodaqoh, the fourth group carried Tumpeng Jenang, Nasi Uduk, and Nasi Putih describe that babies born must be given a good name in order to become useful children later. as an expression of the gratitude of the people of Cirebon for the presence of the Prophet Muhammad SAW. after that a people's party or night market was held at Kasepuhan Square which was held for almost a month.
Gamelan is a collection of musical instruments consisting of drums, sarons, bedug, kempul and gongs, gamelan is usually played when there are traditional events for example such as as as an accompaniment to performing arts, commemoration of big days. In the Kasepuhan palace there is also a gamelan which once a year, namely in the month of mulud, will always be washed with seven wells mixed with flowers, after which the gamelan is flushed and rubbed or cleaned by performing the ritual of praying first. During the gamelan washing process, magersari will be present in the gamelan washing process, but not all people participate, usually only the elders there or courtiers. Communication interaction during the gamelan washing ritual is verbal and nonverbal communication alternately all those present watering and cleaning the gamelan and compactly saying prayers together
The Kasepuhan Palace has three gamelans with different functions. The first gamelan is called Gamelan Sekaten, this gamelan was created by Sunan Gunung Jati as a medium for da'wah of the Islamic religion, msa that people who want to hear and watch gamelan must first say the sentence of shahadahat. The second gamelan is the Megamendung Gamelan which is made of megamendung carvings, the gamelan functions as an accompaniment to the art of dance. The third gamelan is the Ketuyung Gamelan which is a relic of Sunan Gunungjati, the gamelan functions as an accompaniment to the puppet performance. The condition of all gamelan is still good and well maintained in the museum of the Kasepuhan Palace Cirebon.
The tradition of the night of one suro at the Kasepuhan Palace in Cirebon is carried out every month of muharram, commemorated as gratitude to the
community for the good things that have happened by making a ritual, namely making suro porridge made from black glutinous rice mixed with coconut milk, java sugar and spices. The porridge is a typical food that is awaited by the community and distributed to the community as a sign or symbol of togetherness and simplicity so that it can strengthen the bond of brotherhood to maintain solidarity between the people of Cirebon in the Kasepuhan palace environment by asking how they are doing with each other during the process of making porridge and forgiving each other for each other's mistakes after praying is over so that communication between all of them continues to run well
In addition to making suro porridge, the communication that occurs in the local community in waiting for the arrival of the suro moon is to pray together because that night the door of apology is wide open to beg and ask for forgiveness by offering good wishes will be granted. In addition, the night of one suro is used by the community to make pilgrimages and pray for the ancestors. In attending the suroan event which is a sacred event, the community is asked to wear traditional clothes or polite and neat clothes and not to smoke first near the ward area.
In addition to the interesting palace to visit, Kasepuhan Square is also an interesting place to visit because in the month of Muludan after finishing doing various rituals at the Palace then a night market event is held in the square.
The night market event is an event destination that everyone is waiting for because it is very crowded and lively there are many vendors in the middle of the field and around the field full of selling various types of food, clothes, games, so that many visitors come to see and buy. The night market event occurred for almost a month, it was used by magersari residents and residents outside magersari to sell, besides that magersari residents served as security guards so that the event was not noisy and always ran smoothly.
The communication that occurred between security guards, vendors, magersari residents and outside sellers was very compact, as can be seen from the absence of riots during the event.
The Safaran tradition is an event to commemorate the month of safar, the month of safar is known as the month of catastrophe or the month of many unlucky people or the people of Cirebon know by the term "Rebo Wikasan". In this month of safar, it is believed not to do activities such as taking long trips because they are concerned about safety during the trip or doing activities that can endanger themselves. In this month of safar, it is highly recommended to help others, give a lot of alms, and pray.
Every arrival of the month of safar the magersari residents, the palace and the surrounding environment carry out rituals as a form of protection by making apem cakes or commonly called (ngapem) which is the main menu in the tradition, this keyal textured food is served with brown sugar liquid that has been mixed with grated coconut, the ngapeman tradition is a tradition of rejecting reinforcements to avoid all dangers. After praying together using polite clothes
and usually wearing clean white clothes, then after that the palace distributed the apem and the surrounding community ate the apem cake together.
In visiting tourist attractions or historical places we will be welcomed and directed when going around and to get information, as well as what happens at the Kasepuhan Palace. When we visit the palace first we buy tickets and after entering the gate of the Palace we will be welcomed by several workers by offering their services to accompany and guide us.
The Magersari community, especially men, both old and young, who have extensive knowledge of information about the palace, many work as tour guides at the Kasepuhan Palace. Working as a tour guide is not easy as we see, Workers must prioritize service that applies hospitality, patience, and good communication. Communication when interacting with visitors can be seen when the tour guide explains clearly about the palace and answers every question of the visitors clearly. In terms of dressing, it must also be considered to look neat, such as using traditional clothes with blanks on the head.
The following is an attachment of photos of activities in the Kasepuhan Palace family
Figure 2. gamelan to wash, November 2024
Figure 3. Merchant of Kasepuhan Square, November 2024
Social interaction with humans and the surrounding environment certainly has supporting factors that must be considered and applied, as well as magersari residents with the palace and the outside community. These factors become guidelines or references when carrying out all activities.
According to Notoatmodjo (2003), the supporting factor is the factor that facilitates each individual or group, including skills. Supporting factors can also be used as motivation to always be consistent in carrying out these activities.
The following supporting factors affect the social interaction of magersari with the Kasepuhan Palace family, namely:
Culture is the habit of society in responding to whatever it wants that has a value and has been used to doing and that develops that is shared and inherited to future generations.
Likewise with the magersari to the palace culture, which can be seen in terms of its attraction and communication by maintaining and preserving culture by interacting with sacred and religious events carried out by the palace, behaving well when in the palace and outside the palace, and having good speech, especially when inside the palace. In addition to the magersari, the surrounding outside community also supports the culture as a form of appreciation.
Economy is the main factor in life, in the macroeconomic environment it is determined from micro, small and medium enterprises (MSMEs), which can be seen from the main business, namely selling in the Kasepuhan Palace Square. In addition to selling, there are also those who work outside as odd jobs.
The residents of Magersari earn income from selling various kinds of food, drinks, and renting toy vehicles for children. In addition to selling, they work as cleaners and parking attendants. From the results of selling, it is enough to meet daily life even though the results obtained per day are uncertain. Communication in this economic factor is very important in all of them because it is the main key in marketing a sales business.
In terms of environmental factors, it is very important to pay attention because the environment is a place that is seen first, the sense of Yemen or not can be caused by the environment itself. If the surrounding environment is pleasant to see and clean, then we will feel at home to linger there. And vice versa, if the environment is dirty and uncomfortable, then we will be lazy to stay there for a long time.
Even with the surroundings of Magersari housing and the Kasepuhan Square palace and its surroundings are very clean because there is no garbage scattered everywhere because many garbage cans and sewers are provided in Magersari housing and are not dirty so that they do not emit a pungent smell that will disturb even though the environment is densely populated and the houses
are close to the palace. So that people who stay stay to stay and guests who come are comfortable.
Religion is an important factor because it is a guide or guide for our provisions and a form of proof of the teachings of love for others and as a guide for our lives in the future. Religion is the main source in individuals in interacting starting from attitudes or behaviors, morals and as a means of communication during lectures during sacred events at the palace which is as motivation in acting positively. Religion also influences the culture and traditions that are carried out in society.
Likewise with the Kasepuhan palace which is preserved with a religious tradition that is quite thick, therefore when in the palace and around it, you must be able to maintain your appearance by dressing politely according to the sharia, respecting each other, being able to establish harmonious relationships between others, religion can be seen when there is a sacred event in the palace because it will be applied very solemnly.
In terms of communication, it is the way we express behavior in speaking and with gestures to convey messages. Communication occurs between one individual and another, which affects each other.
In the Magersari environment with the palace, communication is very important and must be open because communication as a bridge of information with the community always exchanges important information between each other, if there is a sacred activity or event in the palace, the elders or chairman of the RW will quickly inform the citizens and can maintain oral speech when speaking so that the relationship is all within the Magersari population. or around the palace always runs closely and harmoniously without any hostility. By carrying out good communication, it will reduce conflicts in communication.
In living life, of course, there will always be side by side with others, as well as between magersari and outside people who live in groups with each other socially. According to John J. Macionis, a sociologist from the United States, social cohesion is the combination or more of one person who identifies themselves as part of a group and interacts with each other (John J. Macionis, 2007).
In the magersari environment, it must always be directly connected to every event activity carried out by the Kasepuhan Palace. Likewise, when visitors both in the city and outside the city come to the Kasepuhan palace to attend the event where the workers as tour guides who are magersari residents will be very busy to guide the group.
The interaction relationship between the palace, magersari and the outside community can be seen from two communication relationships, namely from the view of palace visitors and from businessmen who sell around the Kasepuhan palace square.
According to Pitana, the interaction of tourists with the community is more intensive if the type of tourism that is developed is cultural tourism, because culture is inherent in daily life (Pitana, 2005).
The relationship or relationship of visitors who come to the Kasepuhan palace is to feel happy with the service provided by the tour guides because they patiently and kindly explain every corner of the objects in the palace and what events are carried out by the palace. In addition, visitors are also allowed to visit the magersari settlement of the palace to see how the condition of the residence is.
When there is a big event such as the Long Taliat event at the time of muludan which is held at eight o'clock in the evening, many people are present to see the procession, because it is carried out in the afternoon until almost midnight, in addition to the Long Talisman event there is also a suroan event, gamelan washing, then the magersari allows the community to rest at the residence of the head of the rw or rest at the mosque in the magersari residential area to unwind.
Next is the relationship of the outside community who work by selling in the Kasepuhan square, that is, they are very happy because they are allowed to participate in the sale where most of the sellers are the residents of the magersari themselves. Even though they have to pay the premises tax dues. But they don't mind this because the sales income is quite large.
In the implementation of cultural events and religious rituals that take place in the Kasepuhan Palace, communication plays an important role in maintaining the continuity and solemnity of traditions. The communication that occurs is not only verbal, but also nonverbal, such as the use of facial expressions, body movements, traditional clothing, and other cultural symbols that convey certain meanings.
Verbal communication can be seen in the form of conversations between the palace parties and magersari residents during the planning and implementation process of the event, such as deliberations, technical briefings on the implementation of rituals, and joint prayer readings. Meanwhile, nonverbal communication is seen in body language during the ceremony, such as solemn attitudes when praying, line formation during the Long Talisman procession, and gestures used by ritual leaders to other participants.
The supporting factors that enable this continuity of communication and interaction include:
Geographical proximity between the palace and the Magersari settlement.
Commonality of cultural values and beliefs, especially related to Islamic teachings and local traditions.
The existence of traditional social structures, such as the role of courtiers and traditional elders, which serve as a link between the palace and the general public.
The Magersari community has a strong sense of belonging to the palace, so they feel directly involved in maintaining and preserving traditions.
The socio-cultural interaction that occurs in traditional and ritual activities in the Kasepuhan Palace environment involves several parties, including:
The Palace: King or Sultan, courtiers, customary and cultural administrators.
Magersari residents: Both those who still have a direct working relationship with the palace and the general public who have become part of the area.
Outside community: Cirebon residents and visitors from other areas who also watched and participated in the event.
The forms of socio-cultural interaction that occur between these parties include:
Cooperation: It can be seen when the magersari residents and the palace prepare and carry out Muludan, Panjang Jimat, gamelan washing, and Suroan events.
Accommodation and tolerance: Seen in the division of roles, both between courtiers, the old and the young, in managing traditions.
Cultural transmission: Where cultural values, symbols, and meanings are passed down from generation to generation through the active involvement of the younger generation in each event.
Cultural socialization: Occurs in the process of art training, introduction to the history of the palace, and the involvement of children in cultural activities in their environment.
This interaction shows how the magersari community is not only a cultural spectator, but also an active actor in the preservation and dissemination of local culture sourced from the Kasepuhan Palace.