Changing Names, Shaking Identities:
Pasundan, Cirebon, and the Symbolic Politics of West Java
By:
*Masduki Duryat*
(_Rector of the Al-Amin Institute of Islamic Studies, Indramayu and Lecturer at the Postgraduate Program at the University of Indonesia, Syekh Nurjati, Cirebon_)
Indramayu, July 6, 2026
What’s in a name? This classic question, posed by William Shakespeare, suddenly became highly political when the Governor of West Java launched the discourse of changing the name of West Java Province to “Pasundan Province.”
At first glance, it appears to be cultural romanticism—an attempt to revive Sundanese identity. However, behind this lies a serious problem: is West Java truly culturally homogeneous? Or does this policy reopen latent wounds regarding identity, representation, and cultural justice in a region that has been plural from the outset (Geertz, 1963)?
*Pasundan and the Illusion of Cultural Homogeneity*
The term “Pasundan” historically refers to the Sundanese cultural region. However, problems arise when this term is administratively applied to the entire region of West Java. Social facts show that West Java is not solely the domain of the Sundanese ethnic group. The former Cirebon Residency area—which includes Indramayu, Cirebon, and parts of Kuningan—has a distinct cultural character. The Cirebon-Indramayu dialect of Javanese has become the lingua franca of its people, with a value system that is not entirely identical to Sundanese (Ekadjati, 2005).
Thus, the use of the term “Pasundan” has the potential to symbolize the dominance of the majority culture over the minority. From an identity politics perspective, this is not simply a matter of name, but also of who is recognized and who is marginalized (Taylor, 1994). If the state—through gubernatorial policies—affirms one cultural identity as the sole representation, it indirectly carries out the symbolic exclusion of others.
*From Symbols to Regional Politics: The Path to Cirebon Province?*
Interestingly, this discourse does not stand alone. It is intertwined with the long-standing idea of establishing Cirebon Province. When some communities feel culturally unrepresented, aspirations for regional expansion become more rational. In this context, changing the name to “Pasundan” can actually accelerate the legitimacy of this demand.
Furthermore, a broader idea has emerged: the establishment of the Pantura Province. This region has a strong historical and geopolitical basis. The Pantura route is not merely an economic route but also has long historical roots dating back to the Mataram expansion under Sultan Agung. The attack on Batavia made this region a strategic military and logistical corridor (Ricklefs, 2008). In fact, the relationship between the Cirebon and Mataram Sultanates demonstrates complex political ties, including vassal status and kinship ties through marriage.
Thus, the Pantura identity has a historical foundation no less strong than the Pasundan narrative. If the provincial government fails to accommodate this diversity, administrative fragmentation is no longer merely a possibility, but an inevitability.
*Symbolic Politics and Historical Amnesia*
This phenomenon cannot be separated from a leadership style that tends to be symbolic. The name changes of several institutions—Al-Ihsan Regional Hospital to Welas Asih, Sidawangi Lung Hospital to Sidawangi Regional Hospital, and M.A. Sentot Regional Hospital to West Java Provincial General Hospital—demonstrate a tendency to build an image through symbols, rather than through substance.
In public policy studies, this is known as “symbolic policy”—a policy that emphasizes messages and image over tangible impact (Edelman, 1985). The problem is, when symbols are not rooted in history and social reality, they become a form of collective amnesia. Names are not simply labels; they represent history, identity, and social memory.
Changing names without historical sensitivity means breaking the continuity of memory. In the long term, this can weaken social cohesion as communities lose symbolic references they consider authentic.
*Between Romanticism and Policy Rationality*
It is undeniable that cultural romanticism has strong political appeal. Reviving Sundanese identity can be a strategy for mobilizing support. However, public policy should not be based solely on romanticism. It must comprehensively consider sociological, historical, and political realities.
In the context of West Java, a more inclusive approach is needed. Instead of homogenizing identities, the government should recognize and celebrate plurality. The concept of “West Java” has had the advantage of being neutral and administrative, not affirming a particular cultural identity.
*Conclusion: Names as a Mirror of Justice*
Ultimately, this debate is not about names alone, but about fair representation. Do all West Javanese feel represented by the term “Pasundan”? If not, then policy this has the potential to backfire politically.
Furthermore, it could trigger new dynamics: increased demands for regional expansion, the emergence of cultural resistance, and weakened social cohesion. In situations like this, the government is required to be not only sensitive but also reflective—that every symbolic policy carries structural consequences.
Names may change, but justice must not be sacrificed.
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