The Evolution of Indonesian Markets: From Traditional to Online Shopping

 

On Thursday, December 12, 2024, a significant portion of Indonesian society rushed to grab discounts on online marketplaces. Since the early hours, they’ve been glued to the screens of e-commerce platforms offering goods at reduced prices with free shipping—an event that marks the highly anticipated National Online Shopping Day, also known as Harbolnas. Every year, Harbolnas takes place on December 12, colloquially called “12.12.” This large-scale event is always filled with the hustle and bustle of commerce, with buyers racing against time and each other to seize the best deals.

Harbolnas has emerged as a celebration of online shopping that has become almost inevitable in an era where technology increasingly shrinks distances. Transactions and interactions between buyers and sellers are now just a tap away, mediated by numbers and text on mobile screens. Online shopping is convenient, safe, and accessible at any time—qualities that Harbolnas aims to emphasize. For busy societies seeking ease, online shopping is an ideal option. Yet, on the other hand, this phenomenon highlights a social trend: technology, while making transactions easier, also deepens the emotional distance between people.

Traditional markets, in contrast, allowed for physical interactions—greetings, bargaining, and the intimacy of face-to-face exchanges. These human connections are challenging to replicate in the virtual marketplace. As Chairil Anwar once said, “There are things that change, and there are things that endure, because time cannot be fought.”

Looking back at the markets of old, particularly in Java, we can see how much has changed and what has endured. The traditional markets thrived thanks to transportation, with waterways like rivers acting as the lifeblood connecting merchants from various regions. These rivers were not just commercial routes; they were the highways for people from coastal areas to access the interior and vice versa.

One significant historical record that affirms this is the discovery of the Turyyan and Muncan inscriptions, which explain how the Bengawan Solo and Brantas rivers were once used to facilitate trade. These rivers enabled the flow of goods, and as water transportation was vital, many markets grew around these waterways. In addition to waterways, land-based transportation using carts drawn by oxen or horses also played a crucial role in linking different regions.

These two transport routes demonstrate that markets were not just local affairs; they were places where people from various territories met and interacted—a convergence of cultures and goods from different regions.

A glimpse into the past is provided by the Kamalagyan inscription (1037 CE), which mentions the bustling trade along Java’s rivers. As quoted in Titi Surti Nastiti’s Pasar di Jawa Masa Mataram Kuna Abad VIII-Masehi, this inscription speaks of people traveling upstream to fetch goods, including captains and traders from other islands. This was a time when markets were hubs of cross-regional exchange and interaction.

According to JJ Rizal and colleagues in Menguak Pasar Tradisional Indonesia (2012), Java had two types of markets at the time: the royal markets, which had semi-permanent structures, and the village markets, which were open fields with no buildings. The commodities traded were diverse—rice, spices, fruits, livestock, fish, textiles, household tools, agricultural implements, and more.

Traditional Javanese markets were more than just commercial spaces; they were imbued with symbolism linked to auspicious days for trade. The Javanese adopted the mancapat system, which formed a central village surrounded by four others, each representing a cardinal direction. This system gave birth to the five pasaran days we know today: Legi, Pahing, Wage, Pon, and Kliwon.

These days are tied to elements, colors, and symbolic meanings. Legi is associated with the east, air, and white; Pahing with the south, fire, and red; Wage with the north, earth, and black; Pon with the west, water, and yellow; and Kliwon, at the center, is associated with a mix of colors. According to Denys Lombard’s Nusa Jawa Silang Budaya 3: Warisan Kerajaan-kerajaan Konsentris (2018), these symbols reflect an Indian influence, connecting deities with directions and colors. However, Lombard notes that these symbols are fundamentally Southeast Asian in origin, not Indian, and that they reflect a deep cultural classification system that influenced Javanese mentalities.

The colors themselves also took on moral meanings during the Islamic influence. White signified tranquility, red represented anger, yellow symbolized desire, and black denoted jealousy. The European observers of these complex systems were reminded of Christian symbology, particularly the association of the four cardinal directions with the four Evangelists in Christian theology.

These symbolic systems suggest that the Javanese market was not only a place of trade but also a space where cultural narratives, spiritual beliefs, and power dynamics intermingled. Markets, in essence, were a crystallization of local traditions, representing much more than just commerce—they were an expression of the forces that governed the region.

Today, especially in the realm of e-commerce, market interactions have undergone a massive transformation. Online platforms have reshaped how people buy and sell, revolutionizing not only commerce but also social structures that have existed for centuries. As Chairil Anwar said, time cannot be fought—it changes everything, even the way we interact in the marketplace. While technology has brought immense convenience and opportunities, it has also transformed the intimate connections that were once part of the market experience, making it clear that change is inevitable.