The Padre War has initially been a civil war between the indigenous peoples and the Paderi in Minangkabau, which began in 1803 and continued into resistance against dutch Colonialism until 1937. For about the first 18 years (1803-1821), the War was a civil war between fellow Minangs and Mandailing people [1]. This War was encouraged by the movement to purify the teachings of Islam that had been embraced by the minang community in the 13th century because Islam began to enter Tiku, Pariaman, Air Bangis, and coastal areas of West Sumatra, [2] but still mixed with customs that are contrary to religious teachings. 

The Dutch used this calm to support the indigenous parties because of the desire to control the Minangkabau region to implement the monopoly of the coffee trade.  [3] The victory obtained by the indigenous people with the Dutch's help reduced the authority of the rulers in the indigenous peoples in the government in Minangkabau. This eventually sparked hatred and raised public awareness. 

So, there was an agreement between the indigenous people and the priests to then jointly face Dutch control. The priestly movement and local movements in various parts of the archipelago during the period of the War of independence against Dutch Colonialism and Portuguese and English Colonialism entered the archipelago is an important milestone in the history of Indonesia. [4] 

The Paderi War showed the Minangkabau people's persistence in fighting for independence by utilizing various resources and involving the entire Minangkabau region and parts of Tapanuli.

Problem formulation

Based on the description above, the author formulates the following problems:

• Can the Paderi War be declared a universe war that occurs in Indonesia, judging by various theories related to the theory of the Indonesian universe war?

• How does the priest's war strategy, according to the characteristics of Total War, realize the priest's War's victory?        

• How has Minangkabau nationalism mobilized people against Dutch Colonialism?

The method used in this study is Descriptive qualitative with library study techniques. Metode research is a scientific way to obtain data to be described, proven, developed, and discovered knowledge, theory to understand, solve, and anticipate problems in human life. [5] According to Gay  [6], qualitative research collects, analyzes, and interprets narratives comprehensively on visual data to gain insight into certain exciting phenomena. The author describes in detail the events based on data sourced from the literature and analyzes the phenomenon ad to get conclusions.

The Doctrine of defense explains that the War of the people of the universe is essentially a total war of all Indonesian people by exerting all national power and resources to uphold the sovereignty of the country, territorial integrity, and the safety of the nation of other nations that threaten or occupation territory  [7]. The wars of the people of the universe are populist, Total, and territorial. Populism is realized through all Indonesians' participation in accordance with their roles, abilities, professions, and expertise as a manifestation of the rights and obligations of every citizen in defending the country. The total (Kesemestaan) is realized through the deployment of all Indonesian national forces and resources to be mobilized in the interests of facing a form of threat, both from abroad and domestically. The regional territory is manifested in the utilization of all regions of the country as a fighting space in developing defense strategies to achieve goals. [8]

Series of Padre Wars

Start In 1803, religious figures' arrival to purify the teachings of religion so has caused a dispute. The dispute flared into a war between the scholars against the indigenous people in Bonjol, Pasaman area in West Sumatra. The opposition began with the Paderi movement, which aimed to improve Islamic practice among the Minangkabau people. The action was driven by the Minangkabau social situation that is considered unsuitable according to Islam, such as gambling, chicken fighting, and others that litter practice of Islamic teachings—done by the indigenous people under the leadership of Datuk Sati.

The Paderi were led by the Hajj Miskin, Sumanik Hajj, Piobang Hajj and other scholars, namely Tuanku Nan Tuo, Tuanku Mesingen, Tuanku Nan Renceh, Tuanku Imam Bonjol, Tuanku Rao, Tuanku Lelo, Tuanku Lintau, Tuanku Tambusai. The target of the Paderi movement was to confront the indigenous peoples starting in 1812 to 1816 [9].

In 1812, the traditional leader Datuk Sati and his followers attacked Bonjol at the Paderi movement center. Imam Bonjol and other scholars led the Paderi. The conflict between the two peoples, due to Datuk Sati was not happy to see the reform efforts made by the Paderi movement under Tuanku Imam Bonjol, which could result in the removal of the influence of indigenous power in the community. In opposition to the indigenous people, the Paderi was superior and won, especially in War.

At first, this movement got resistance from the indigenous people, who then carried out an attack on the Bonjol area, but Tuanku Imam Bonjol and followers could break the attack [1].  Finally, there was an agreement between the two sides in which the Paderi and the indigenous people were free to practice their respective religions. In the treaty, the indigenous people were displeased and continued to gather strength to fight the Padre movement. They set up a stronghold to float Bonjol. When he began to leave the stronghold, he was attacked by my lord Imam Bonjol. Tuanku Imam Bonjol can defeat them; the entire area of Alahan Panjang is controlled and can be carried out cleansing actions contrary to Islamic teachings and purification practices of Islamic education can run.

In South Tapanuli, in this battle, my lord Imam Bonjol attacked the indigenous peoples in the depths of Sikaping to Rao, Talu, Bangis water, Sasak, Tiku, and the entire West coast of Minangkabau as well as Pasaman area, all areas of the site can be controlled.

In Riau and Daludalu north of Pasaman. In this resistance, the Paderi established fortifications in Riau and Daludalu. Tuanku (my lord) Rao  [10] led the ground fortress [11], while the Dalu-dalu fortress was led by Tuanku Tambusai [12] and Tuanku Lelo. The three figures led the Paderi movement in South Tapanuli against the indigenous peoples in 1816. 

Dutch involvement

Because of the urgency in the War and the uncertain existence of Yang Dipertuan Pagaruyung, the Adat led by Sultan Tangkal Alam Bagagar asked the Dutch for help on February 21, 1821, although in fact, Sultan Tangkal Alam Bagagar at that time was considered not entitled to make an agreement on behalf of Pagaruyung kingdom.  [13] As a result of this agreement, the Dutch made it a sign of the Pagaruyung kingdom's handover to the Dutch East Indies government, then appointed Sultan Tangkal Alam Bagagar as Regent of Tanah Datar.

Dutch involvement in the War was invited by the Adats, and dutch intervention in the War was marked by the invasion of Simawang and Sulit Air by the forces of Captain Goffinet and Captain Dienema in April 1821 at the behest of Resident James du Puy in Padang. Then on December 8, 1821, came additional troops led by Lieutenant Colonel Raaff to strengthen positions in the controlled area.

The Paderi faced the Dutch from 1821 to 1837

The hostility of the Paderi and the indigenous peoples was reconciled, and they then united against the Dutch as a common enemy faced with all forces. Imam Bonjol's struggle in the Padre movement against the Dutch was carried out in three stages as follows:

Phase I (1821-1825)

The Dutch attacked the Paderi in 1821 under Lieutenant Colonel Raaf. Tuanku Imam Bonjol led the Paderi forces in a counterattack against the Dutch troops in Batu Sankar. In that attack, my lord Imam Bonjol was able to disable the power of the Dutch army. As a result, the Dutch were forced to ask Batavia for help. Finally, there was a negotiation in Padang Panjang in 1825 the contents of the truce of weapons between the two. [14]

Phase II (1825-1830)

In this period, each side respected the contents of the treaty in 1825, but the situation was still in the cold War. There were minor clashes between the two sides, which the Dutch could extinguish.

Phase III (1830-1837)

The situation in Minangkabau at that time was still not peaceful. There were many armed clashes between the Dutch and the Paderi. The Dutch accused the Padres of not complying with the Padang treaty of 1825, so in 1831, Dutch soldiers led by Lt. Col. Alout and major Michaels attacked the Paderi's defenses near Tiku, which was the trading center of the Paderi. Finally, the Dutch not only controlled Tiku but also captured Bonjol. [14]

In 1833 the Padre forces under the master Imam Bonjol attacked Bonjol, which the Dutch controlled, and they managed to occupy Bonjol. And in 1834, Bonjol was attacked again by the Dutch, and this attack yielded no results. In 1837, the Dutch assembled their army to take control of Bonjol under Chocius and Michaels. Finally, Bonjol's fortress fell, and Imam Bonjol managed to escape from the Dutch army's siege. [9]

But then, in order to soften the heart of my master Imam Bonjol, the Dutch offered the freedom of my master Imam Bonjol to live as a Particle in Alahan Panjang. Tuanku Imam Bonjol was then lured by Dutch promises but was later arrested and exiled to Batavia, Cianjur, Ambon, and Minahasa. Until he died in Luta' village in 1864. 

Priest's War according to the Philosophy of The War of the Universe

Philosophy is a science called "Mother of science," meaning philosophy is the parent of all sciences. Philosophy is the mother of science [15]. Philosophy is able to offer a variety of solutions in solving a problem. Philosophy is a comprehensive science that seeks to understand the problems that arise within the entire scope of human experience. Thus, philosophy is needed by human beings in an effort to answer questions that arise in various fields of human life, including the problems of life in the field of education. The answer to the results of philosophical thinking is systematic, integral, thorough, and fundamental. Philosophy in seeking answers is done in a scientific way, objectively, giving accountability based on the human mind, as well as to answer human problems in the field of education. [16]

In principle, philosophy places something based on the ability of human reasoning. Truth in the context of philosophy is the truth that depends entirely on the ability of human reasoning. The ability to think or reason is a form of human reasoning through knowledge received through the five senses, processed, and intended to achieve truth. The Padre War was originally a war caused by the opposition of the indigenous peoples (Blacks) and the Padre. Paderi is derived from the word Padree which means religious leader. The word 'Paderi' is an Indonesian absorption word that, according to Sutan Mohammad Zain, comes from Portuguese, meaning pastor, or means the same as the word 'padre' in Spanish  [17]. However, some historians argue, the word 'Paderi' is a term for scholars who have studied Islam in Pedir. [18]

Epistemologically, the Paderi War was seen as an attempt by the Minangkabau people to rise to the Dutch's colonization. Efforts were made with the War that lasted for almost 35 years. Despite the defeat, the struggle of Tuanku Imam Bonjol along with other fighters was actually a form of rejection of foreign control in west Sumatra.

Axiology is the value of the usefulness of science, the investigation of the principles of value. Etymologically, the term axiology comes from Ancient Greek, consisting of the word "axos" meaning value and the word "logos" meaning theory. The understanding of the Priest's War was axiological, the longest-running War of the 19th century. This long-running War provides an understanding to the successors of the nation how the warfighters with guerrilla warfare strategy have been able to involve all Minangkabau society components to survive a long time facing a protracted war situation. The support of the whole community and the War took place throughout the region of West Sumatra, which means that the value of the Universe war has been able to permeate the values of the priest's War.

Padre Total War Defense Strategy

The defense strategy of the people is a Total war strategy that has led the Indonesian nation to its independence and become a nation in line with other nations. The concept will be revitalized and re-actualized through the concept of state defense awareness in order to deal with various threats and disturbances typical of the era. The Defense of the People of the Universe is a Total defense and security, which is used by all national forces in total and integral, by prioritizing the power of militancy as an element of its strength to maintain the independence and sovereignty of the State of Indonesia, guarantee the integrity of the nation and secure all efforts to achieve Indonesia's national goals.

Almost all dutch officials who had been involved in the War against Paderi admitted that the Padres were the most difficult enemies to defeat. Dutch difficulties against Paderi, who had many fighters, strong and good at strengthening his defenses, including his strongholds in each village, caused the Dutch to be often forced to ask for additional army assistance and weaponry Betawi [1]. Therefore, almost 15 years ago, Bonjol could be controlled by the Dutch (Muhamad Shafiq. 

The difficulties faced by the Dutch, written by Dutch officials in West Sumatra which explains the difficulties faced during the War against the  Paderi. This meant that the Dutch recognized Paderi's greatness in defending their sovereignty from the Dutch invaders.   To control the  Paderi fortress, the dutch had to use a large army and then guard the fort with a stick so as not to be recaptured by  Paderi fighters.  [1]

In the face of the Dutch, Tuanku Imam Bonjol also built a fortification among others in Bonjol called Bonjol fortress; in Pasaman and surrounding areas, there is also Rao Fort led by Tuanku Rao and Dalu-dalu fortress led by Tuanku Tambusai. [18]

The Dutch attacked Bonjol from various directions (September 10, 1833) from Bukittinggi, Pariaman, and South Tapanuli. Attacks from Bukittinggi through Matur and Pantar continued to Bonjol under the leadership of Van Den Bosch; from Pariaman to Manggopoh under Lieutenant Colonel Elout: and from South Tapanuli Tuanku Rao under Major Eilers.

The massive attack caused Bonjol's fortress to fall. The Dutch occupied Bonjol, and General Van Den Bosch issued a "long plaque" (October 25, 1833), stating that indigenous rulers would still rule Minangkabau people and the Dutch would not impose taxes on the people.

Minangkabau People's Universe War Diplomacy

The Dutch's efforts drew strong resistance from the priests, leaving the Dutch to find another way to defeat. Negotiations are underway. Nevertheless, during the ceasefire period, Tuanku Imam Bonjol continued to try to restore strength and also tried to re-embrace the Adats. So finally came a compromise known as "Plakat Puncak Pato" in Bukit Marapalam, Tanah Datar Regency [19] that embodies the consensus with Basandi Syarak Custom, Syarak Basandi Kitabullah which means Minangkabau custom based on Islam, while Islam is based on the Qur'an. 

Because of the difficulty of conquering Bonjol, dutch residents in Padang sent a letter to Tuanku Imam Bonjol containing an invitation to negotiate. Imam Bonjol accepted the offer on several conditions; among others, the road from Bukittinggi to Rao should not pass through Bonjol. Minangkabau people should not be forced to join Rodi Dutch should stop their intervention in Minangkabau.

Several times Tuanku Imam Bonjol's hideout was besieged by the Dutch, but he was able to escape to the seven Lurah areas. A month later, an invitation came from the resident of West Sumatra to negotiate in Padang (October 28, 1837). The invitation was granted. But it turned out that he was betrayed. Arriving in Padang, the resident troops he met, but the Dutch army was ready to capture him. [18]

The Principle of The Priest's War.

The Doctrine of the defense of the state explains that the War of the people of the universe is essentially a total war of all Indonesians by exerting all national power and resources to uphold the sovereignty of the state, territorial integrity, and the safety of the nation of other nations that threaten or occupation territory. The wars of the people of the universe are populist, Total, and territorial. Populism is realized through all Indonesians' participation in accordance with their roles, abilities, professions, and expertise as a manifestation of the rights and obligations of every citizen in defending the country. Kesemestaan is realized through the deployment of all Indonesian national forces and resources to be mobilized in the interests of facing a form of threat, both from abroad and domestically. The regional territory is realized in the utilization of all regions of the country as a fighting room in developing defense strategies to achieve goals [8].

The populist principle of the Padre War was demonstrated by the involvement of Minangkabau people in the War that took place against the Dutch occupation. History records di Alahan Panjang, and simultaneous attacks can be carried out by Minangkabau people and successful repelling the Dutch. On September 13, 1833, Dutch troops were intercepted by the people's forces from Tanah Datar, so his journey to attack the Paderi base in Lalang city was hampered. Then, on September 11, 1835, when the Dutch left Gedang City to pursue Paderi fighters, a supply warehouse guarded only by a few Dutch troops in the city was burned by the people of Gedang. On June 21, 1835, with great force, the Dutch began advancing towards the final target of Bonjol. Before the enemy forces reached the last target, at Jambak village got fierce resistance from the people's army and Paderi. And on December 11, 1835, the villagers of Alahan Mati and Simpang took up arms against the Dutch's blockade, forcing the Dutch to bring in troops from Madura.

The principle of Persimmonism is shown in the priest's War with the utilization and use of all available resources as a means to win the War. The ability to carry out the continuity of the War is certainly supported by various factors, always maximizing strength, logistical support capabilities, weapons support capabilities, knowledge of fortification and defense  (Ali, 2019). all of them can be summarized in the perception of persimmons.

Various weaponry was used during the priest's War. From traditional weaponry. With all the weaponry on them, such as a teenager (balansa rifle), machetes, spears, hoes, sickles, knives, and so on, to disperse the 'sin' party organized by the rulers in Bukit Batabuh  [20]. So it is with the Dutch. Supported by the mental attitude of sabil war, War after War provides a balance to the Dutch weaponry that is much more modern.

The principle of Kemestaan was also conveyed by Christine Dobbin in [20], a researcher from Australia in her writing, "Economic Change In Minangkabau As A Factor In The Rise Of The Paderi Movement, 1784-1830" recognizes the progress achieved on reform (more precisely called revolution because it concerns various aspects of life although the most visible is religious, economic and political practice) spearheaded by these Minang scholars. Religious problems are only part of the problem and complex of the joints of people's lives Minangkabau. [20]

According to Mestika Zed, in Marbun, before the Dutch built a fortress in Air Bangis, there had been a previous Paderi fortress in the area. In the Paderi period, Urang Kayo Rao and his troops had resigned to Air Bangis, building a quarter there, but it was likely to have to face the Dutch, which caused Urang Kayo Rao to step aside elsewhere to Dalu-dalu. So then, Air Bangis turned into an important area for the Netherlands. This understanding led to the fact that defense with the fortification system had become part of the priests' tactics in the face of the Dutch.

The Theory of Victory in the Padre War

Whether the victory is intended as a result or as an aspiration, both should be examined on several levels: tactics, strategies, grand strategies  [21]. The Dutch's tactics against the Dutch were demonstrated by guerrilla resistance, which proved an attempt at suspension by the Dutch through negotiations for a ceasefire in 1825.

The strategy aimed at also realizing the desire that the indigenous people can follow the Rules of Islam run by the followers of Islam can actually also be realized by the priests with the return of the rulers and customary rulers sided with the position against the Dutch power.

Mandel describes strategic victories in terms of objectives or interconnected informational, military, political, economic, social, and diplomatic objectives or elements. War is a battle of wills between opponents, so it is interactive; it is a collision of two living forces.  [22] While Gray expressed the term strategic success (strategic success) & strategic advantage (strategic advantage) as a measure of success that is sufficient in achieving political goals. Based on this understanding, in the War, priests can be seen as the success of the war paderi with the submission of Minangkabau society to the rules and laws that must be run as a Muslim community and carry out the rules of Islam.

This decisive and/or transformative aspect of the War supported by Luttwak [23], violence may have to continue until the fighters are exhausted, or someone achieves a decisive victory. The idea of the final state of the desired War implies that victory occurs if the outcome of the War corresponds to the objectives articulated before the War the relationship between the objectives and outcomes of the War. In addition, the form of the victory obtained by Minangkabau people is the mastery of the gambir garden, as the income of the peasant community. For West Sumatra, primarily Limapuluh Kota, gambir plantations are managed by the people in the form of a garden system; this is different from other regions. Gambir became a plantation worked by the Dutch government (Putri, 2005). In North Sumatra, Asahan as Onderneming Gunung Melayu, also in Indragiri and in Kalimantan [20].

They reformed Islam to the community and then formed paderi villages and taught paderi teachings. The Paderi movement has a positive impact in the South Tapanuli area; the paderi movement also changes the community's social and political life. Islam became the majority religion and culture developed as in Minangkabau. It can be seen, in fact, that the ideals of Tuanku Imam Bonjol in the Paderi movement were realized in Minangkabau and other areas [18].

Minangkabau Nationalism

Minangkabau traditional people make nature as a guide to their lives and as a source of analogy in giving birth to norms that govern life, as well as guiding in thinking and acting. This philosophy of nature is listed in nature become a teacher (Alam Takambang Jadi Guru). Learning from nature as well as from the experience of one's own life and others is the dominant thinking orientation in Minangkabau society (Navis, 1984) because of its valuable nature and related to something that is desired together, which in turn affects the selection of ways, tools, and objectives of an action [24]in a solid and entrenched society.

The War has raised the spirit of nationalism of Minangkabau people in the battle against the invaders, whose purpose is not only about the interests of ethnic Minangkabau, but not also about the conquest or ownership of the territory, but about the defense or dissemination of ideas about living as Muslims based on the right teachings, then about the principles of independence, unity, the advantages of various types that are not material. The War has been rooted in Minangkabau society's soul about the importance of realizing a common desire that is a priority. The importance of being free from another nation's rule, which does not regard the same dignity and dignity as a free nation. The War has changed using sentimental attitudes and hatred towards the migrants who intend to control Minangkabau people's lives. This sentiment has never previously been recognized as an element of strength in organizing resistance against the invaders.

Paderi led by Tuanku Nan Renceh, Tuanku Pasaman, Tuanku Rao, Tuanku Tambusai, Tuanku lintau, Tuanku Mansiangan, Tuanku Pandai Sikek, and Tuanku Barumun, or better known as Harimau nan Salapan. Tuanku Nan Renceh was very interested and supported the wishes of the three Pilgrims along with other scholars in Minangkabau, then asked Tuanku Lintau to invite yang Dipertuan Pagaruyung Sultan Arifin Muningsyah and the Adat to abandon some customs that are contrary to islamic teachings.

Mobilization in the Padre War

Paderi movement as local movements in various parts of the archipelago during the War of independence against Dutch Colonialism in addition to Portuguese and British colonization that entered the archipelago is an important milestone in the history of Indonesia. Paderi movement, according to Sartono Kartodirdjo in Nashir , in addition to succeeding in purging Islam from the influence of a local culture that is considered to violate the teachings of orthodox Islam, is also a great mobilization force of various regions of his power in the realm of Minangkabau kingdom to join forces against the invaders. Moreover, after the Paderi movement under the leadership of Imam Bonjol with his Bonjol fortress base in Alam Panjang, therefore the Dutch, after returning to Minangkabau in 1816 previously controlled by the British, exerted all their power to paralyze Paderi. Sartono noted that the Dutch were forced to be defensive because the Paderi staged attacks on coastal areas, which led to anarchy and the expansion of Mandailing, Batak land, and Riau. Although since Bonjol agreement was signed in early 1824 and with various Dutch ruses against Paderi, but the resistance of this movement against the invaders continued and was not easily extinguished [25,26].

From 1803 to 1837, the priest War was a civil war that turned into a war against Dutchcolonialists, with Minangkabau clerics led by Tuanku Imam Bonjol. According to the Philosophy of Defense sciences, ontologically, epistemologically (meaning), and axiologically (usefulness of science), priestly warfare can be judged as the War of the Indonesian universe.

The paderi War's defense strategy is carried out by utilizing all available resources used as a defense, is even regional, and involves the clergy, indigenous groups, and Minangkabau people.

Diplomacy efforts through negotiations conducted by priests with indigenous peoples to compromise in order to understand the situation in the face of the same enemy. 

The victory was realized by the re-joining of indigenous peoples in the clergy group and the realization of the application of religious teachings in accordance with the expectations of priests.

Minangkabau community nationalism also rose, so it became a pattern and a deeply rooted way in Minangkabau people's life about the principles of independence, unity, and profit that is not only material. The War has been rooted in Minangkabau society's soul about the importance of realizing a common desire that is apriority.

Paderi war, like other local movements in various parts of the archipelago in the period of War of independence against Dutch Colonialism, has become a milestone of the movement of the archipelago people to rise up against Colonialism, resistance that continues and is not easy to extinguish.

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