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Inya: Wet Nurse and Succesful Regeneration of The Mataram Islamic Court Authorities in The Past | 

 

26 

 
Received:  
June 20, 2023 
 
Revised:  
August 5, 2024 
 
Accepted:  
August 5, 2024 

Inya: Wet Nurse and Succesful Regeneration of The Mataram Islamic 
Court Authorities in The Past 

 
Sumarno Sumarno,1 Indra Fibiona,2* Siska Nurazizah Lestari3 

1The National Research and Innovation Agency, Central Jakarta, Jakarta 
2Cultural Preservation Center for Region X, Special Region of Yogyakarta 

3IKIP PGRI Wates, Kulon Progo, Special Region of Yogyakarta 
 

*Corresponding Author: indra.fibiona@kemdikbud.go.id 
DOI: 10.14710/ihis.v8i1.18615 

 
 
 
 
 
 
 
 
 
 
 
  
 
  
 
 
 
 
 
 
Introduction 
The life of the Islamic Mataram Palace is very complex, starting from the initial period 
of its establishment until it was divided into several kingdoms including Kasunanan, 
Kasultanan, Mangkunegaran and Pakualaman. The dynamics of the kingdom from 
time to time make the events within the palace walls interesting to study more deeply. 
Every event related to life inside and outside the palace walls becomes interesting if 
studied in depth. One of the interesting sides of the life of the Islamic Mataram palace 
is the existence of ex-Blambangan people who also served the palace and the king. 
They served because they became prisoners of the Mataram Kingdom.   

Blambangan was originally known as Balambwangan. The people of the region 
often refer to themselves as “wong lamboeng”. Some researchers explain that 
Blambangan or Balambangan means “border land”, which is inhabited by the Pinggir 
community. During the defeat against Mataram, Blambangan militants became 
prisoners of war. Gent explains that the derivation process of the name Blambangan 
comes from the word “bëlambang”, which is a swamp full of thickets. This explanation 

Abstract 
 

The fame of Islamic Mataram, a kingdom that encompassed Java and its 
surroundings, is reflected in its strong Javanese culture. Since the Mataram era, 
Javanese culture has been an important part of Javanese life. One of the main 
characteristics of the culture that is inherent in the lives of Javanese people is 
Inya. Inya is the term for the nurse or mother of the king's baby who is 
considered a symbol of the fame of the Islamic Mataram kingdom. This study 
discusses the ins and outs of Inya and its contribution to the regeneration of 
the rulers of the Islamic Mataram palace. The method used in this study is the 
Historical method. Data search focused on literature studies related to the 
empowerment of Inya in the past. The results of this study indicate that Inya 
has a very important role in the regeneration of the rulers of the Islamic 
Mataram palace. Inya has the task of raising and caring for the king's baby. Inya 
also has an obligation to educate and train the king's baby according to the 
procedures and customs of the Islamic Mataram community. 
 
Keywords:  Inya, Wet Nursing, Javanese.  



 
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is also related to the discovery of the former Blambangan area which is an area of 
grassy swamps or full of thickets. The name Blambangan also comes from the 
derivation of the words bala (bolo/ friend in Javanese) and mbang (region, side or 
boundary), in this case affiliated with the eastern region (in Javanese, namely mbang 
wètan or more fully manca negara mbang wètan). Some researchers also argue that the 
word “Balamboang (han)” comes from the Using/ Osing dialect (Stoppelaar, 1927, p. 
3). 

Some literature explains that the Blambangan people who later defended the 
Islamic Mataram were called Tiyang Pinggir or Wong Pinggir. This group of people 
eventually became a separate community living in the Surakarta and Yogyakarta 
regions. After the split of the Islamic Mataram kingdom in 1755, the Blambangan 
Warriors were also divided into two. Some affiliated with the Kasunanan palace, some 
moved with the new sultan (Hamengkubuwana I) who occupied the land of 
Yogyakarta. In Surakarta, during the reign of Pakubuwana III, the existence of Prajurit 
Blambangan corps was disbanded because it was considered no longer powerful. 
However, the Blambangan people were recruited again during the reign of 
Pakubuwana IV (1788-1820). The new corps was awarded 400 pangkon or lungguh 
lands (cultivated land) covering an area of approximately 100 Bahu, located around the 
Kartasura and Ngadireja areas. During the reign of Pakubuwana IV, the Prajurit 
Blambangan corps was under the command of Pangeran Aria Mangkubumi II. The 
Prajurit Blambangan corps was then divided into two parts after the death of 
Mangkubumi II. The two corps were named Suratetana and Jayatetana, which later 
became known as Prajurit Kartasura. From then on, Prajurit Blambangan was fully 
under the authority of Surakarta (Lieberman, 1999). 

The Blambangan people who defended the Islamic Mataram contributed a lot to 
the Palace. One of the interesting sides of the life of the Palace world is the contribution 
of women, especially from Blambangan, in an effort to help the kings or the Palace elite 
to care for their children. The role of women in the life of the palace world basically 
has a minor proportion. Despite having a role with a minor proportion, women, 
especially the nurses of the king's children, cannot be underestimated. They are willing 
to become milk mothers (wet nursing) to provide nutrition and nutrition for the 
growth and development of the king's children.    

Based on the background that has been described, the main problem addressed 
in this study is how important is the role of Inya for the success of the regeneration of 
the ruler of the Islamic Mataram Palace? From the main problem, it is detailed into 
several questions to analyze the existing problems. The formulation of questions used 
to analyze include the following. What is the history of Inya’s involvement in the 
growth and development of noble children? The question is then broken down into 
several questions to analyze more deeply, namely how is the history and background 
of Inya, the wet nurse behind the successful regeneration of the rulers of the Islamic 
Mataram Palace in the past? How did Inya contribute to the successful regeneration of 
the rulers of the Islamic Mataram Palace in the past? What strategies and techniques 
did Inya use to ensure the success of the regeneration of the past rulers of the Islamic 



 
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Mataram Kraton? What impact did Inya’s efforts have on the royal family of the Islamic 
Mataram Kingdom? What can be learned from Inya’s story and how can it be applied 
today? 

The method used in this research is the historical method, a scientific process that 
allows us to find and analyze historical evidence. This method includes a number of 
steps such as collecting sources of information, conducting further research, analyzing 
facts, drawing conclusions, and creating an accurate reconstruction of the past. It also 
includes the use of various techniques such as analysis, comparison, interpretation and 
criticism. This process allows us to make responsible assumptions about the past and 
gives us the opportunity to understand the worldview and attitudes of people in the 
past. The spatial scope of this research focuses on the capital city of the Islamic 
Mataram kingdom, especially the Surakarta and Yogyakarta regions. The temporal 
scope that limits this research starts from the collapse of the Blambangan kingdom 
until the reign of His Majesty Sultan Hamengkubuwono III. The collapse of the 
Blambangan kingdom as the initial temporal scope in this research was motivated by 
the proximity between Islamic Mataram and the former Blambangan kingdom.  

There are several references related to this research. One of them is the research 
conducted by Darsiti Soeratman, published under the title of aspects of the life of 
women in the Surakarta Palace, 20th century, the first part. The article reviews the lives 
of women, especially Abdi dalem in serving the king. One of the women who served 
the king (Soeratman, 1981). The article discusses the role of Inya, especially related to 
her duties in overseeing the growth and development of the king's children. However, 
Darsiti Soeratman did not explain much about the impact of infant care by Inya. 
Therefore, Darsiti Soeratman's article is a starting point to explore the impact of Inya.  

Another writing that raised other social conditions in Java, especially in the XIV 
century, was written by Pigeaud with the title Java in the 14th Century: A Study in 
Cultural History. The book reviews the socio-cultural problems that existed in Java, 
and one of them alludes to the world of life around the Islamic Mataram palace. It also 
discusses the social, political, and economic changes that occurred in Java in the 14th 
century.  Overall, Java in the 14th Century: A Study in Cultural History is a thorough 
and valuable book on the cultural history of Java in the 14th century (Pigeaud, 1962). 
There are only a few reviews of the Inya. However, it provides a platform to delve 
deeper into the culture of Javanese society, especially in relation to the upbringing of 
the Inya. Therefore, this research discusses more deeply the role of Inya as the nurse 
behind the successful regeneration of the rulers of the Islamic Mataram Palace in the 
past. 
 
The Need for Wet Nursing in Some Past Civilizations 
The practice of Inya in Java itself has existed since the time of the Hindu kingdom. This 
is evidenced by the depiction of the story of the birth of Lawa and Kusa in the reliefs 
of the Prambanan temple. The baby was born by Sita while in exile in the forest. Inya 
takes care of the baby until it grows up (Creese, 2015, p. 76). The relief found in 
Prambanan Temple does not provide a detailed story about breastfeeding for babies 



 
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who are being cared for (wet nursing) (Figure 1). 
 

 

Figure 1: A temple relief that tells the story of the birth of Lawa and Kusa. Sita, 
exiled to the forest, gives birth to Rama's sons Lara and Kusa in a hermitage. A 
nanny holds one of the babies and becomes his nurse (breastfeeding mother). 

Source: Brahma Temple, Prambanan, Central Java (Creese 2015, p. 76). 

Kakawin manuscripts of Javanese Hindu kingdoms rarely describe the phase or 
childhood of the king’s sons and daughters. The most complete Kakawin manuscript 
description of childhood is found in the fragment Princess Indumati’s Death by 
Sumanasa Flower. Mpu Monaguna writes in twenty-one stanzas describing 
Indumati's passage through childhood and adolescence. Indumati is told to have a 
nanny (woman) who is a noble class and still has a lineage from the royal family. The 
nursemaid (Inya) has a position and dignity and good character. Mpu Monaguna was 
very careful in describing the character of the milk lady (Inya) in his literary work. 
Inya is described not as an ordinary citizen but has an important position. This also 
refers to Inya's duty and heavy burden in taking care of the king's child with care and 
affection. Mpu Monaguna does not explain in detail how Inya's relationship with the 
king's child in the next phase of growth and development. Only a few verses highlight 
the stages of the child's development, such as when the princess first learns to crawl 
and walk independently, and when she first utters words (Creese, 2015, pp. 76-77). 

The existence of Inya in several Javanese literatures has been revealed, one of 
which is in Babad Majapahit (Irawan, Kriswanto, Noegraha, & National Library 
(Indonesia), 2013, p. 24). The excerpt of the poem is as follows. 

 
nuju pinarak dalem sang dēwi / jwala nglayung kasunaring pandam, melok 
gumawang cahyanē / emban Inya nẽng ngayun, sang kusuma manamur wingit, 
nanging meksa kawentar / telenging jroning kung / ngandika mring babu Inya.  
waktu menghadap sang dewi terkena cahaya kelihatan jelas wajahnya. 
Abdi (perawat/Inya) berada di depannya. sang dewi menyembunyikannya 
namun tetap kelihatan dalam batinnya (dan) berkata kepada abdInya 
(perawat/Inya). 
 
The need for local elites (especially kings) to provide adequate nutrition to their 



 
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children by hiring women to breastfeed the king's children is actually not only found 
in Java but in many parts of the world. Employing women to breastfeed children as in 
Java is also found in the colonial region of Lima (a royal territory in Peru). The 
similarity in the need for wet nursing (caring for and feeding babies) found between 
the region and Java lies in two purposes, namely physically and spiritually. Physically, 
breastfeeding children by employing women who have quality breast milk will 
maintain the child's endurance until adulthood, so that it is not susceptible to disease 
(Premo, 2006, p. 52). Breastfeeding has a positive physical and mental impact on a 
baby's development. Breastfed babies tend to have stronger immune systems, higher 
IQs, and better cognitive and motor skills than those who are formula-fed (non-
breastfed). Breastfeeding also provides babies with essential nutrients, antibodies and 
other beneficial compounds that can help them grow and develop. In addition, studies 
show that breastfed babies may have fewer psychological and behavioral problems 
than those who are bottle-fed. Breastfeeding can also have a positive impact on 
mother-child bonding and help children develop attachment (Premo, 2006, p. 52). 

Breastfeeding a baby usually creates a mystical resonance related to spirituality 
between the breastfeeding mother and the baby. The care taken by the mother gives 
rise to a spiritual intimacy between the two. In elite European societies, such as those 
found in Spain, breastfeeding offspring with breast milk is something that parents 
must do. Modern moralists and medical experts in Spain urged mothers to breastfeed 
their own offspring. Damiln in 1541 also issued an instruction titled Libro del arse tie las 
comadres o madrinas (book on the bond of foster mothers or godmothers), which aimed 
to provide guidance in choosing women to care for and raise babies. However, he also 
praised the benefits of breast milk, stating that it is the most instinctively preferred 
food for children. The same advice was given by the medical expert named Cabildo 
Jaen, don Juan Gutierrez de Godoy. In 1629, he wrote that breast milk, which is 
biologically closest to the baby, is the best food intake. Cabildo regrets that many 
upper-class mothers find breastfeeding their own children too hard and tend to neglect 
the task (Premo, 2006: 52). 

Colonial elites in some parts of the world also needed wet nursing services for 
their infant offspring. They could afford to pay higher prices for pregnant female 
slaves because these women could care for their children (Premo, 2006, p. 52). A similar 
phenomenon in the archipelago is also found in the Maluku region (eastern Indonesia).  
The son of the Sultan of the Maluku kingdom is given the assistance of several women 
who are considered noble as nurses who breastfeed him. Each nurse breastfed the 
Sultan's son for one or two weeks. The woman personifies the relationship in a 
profound way. One manuscript found in Makassar (South Sulawesi) in the 16th 
century explains that the milk mother (like the Inya in Java) has a high position. The 
breast milk obtained from her becomes a debt that must later be repaid. The 
manuscript refers to milk mothers as anrong tumappasusu. A similar phenomenon in 
Southeast Asia can also be found in Burma.  Milk mothers have an important position 
in overseeing the growth and development of noble children. In return, the aristocratic 
children must replace the breast milk they drink by making the milk mother (U Pon 



 
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San) happy and honored. Usually the milk mothers are compensated in the form of 
several plots of land, servant slaves and some livestock (cows) (Andaya, 2004). 
 
The Background of The Emergence of Inya and Its Role in The Life of the Islamic 
Mataram Kingdom 
Islamic Mataram sought to emulate Majapahit's cultural style in certain aspects. This 
was done by its predecessor kingdom (Demak), which had its capital on the coast of 
Java. They brought in artists and craftsmen from Majapahit to build facilities such as 
mosques, gardens and other royal buildings. Later, some of them also served Sultan 
Agung (ruled 1613-1646) as architects for his new palace in Karta, near the Opak river. 
Among these craftsmen and artists (architects) was a group of Balinese who 
specialized in woodworking and metalwork. They became known as the Kalang 
people, which later became a separate identity in the Kutha Gedhe region of 
Yogyakarta. They fell into a special category of royal bondholders who came from the 
Blambangan region. Although they were initially brought to the capital of Islamic 
Mataram as prisoners of war, they gradually contributed much to Islamic Mataram, 
becoming personal followers of the ruler. Kalang women were also often used as 
second wives (selir, garwa ampeyan).  Some Kalang men worked as skilled architects in 
the construction of buildings in the palace (Lieberman, 1999, p. 273). 

In 1639 Blambangan was successfully subdued by the Islamic Mataram. Prisoners 
of war from East Java and Blambagan were brought to Mataram to serve as workers 
or servants of the Islamic Mataram kingdom. They became known as Orang Pinggir or 
Gajah Mati (Indonesian Council of Ulama, 1991, p. 419). If we look at the history of 
Blambangan society, during the time of the establishment of the kingdom until the end 
of the kingdom’s glory, there were two groups of people, namely the people of the 
former Majapahit kingdom and the Pinggir community. The classification of these 
community groups is the result of regional zoning, where Biluluk Majapahit is the 
former province as the center of the region which mostly consists of the Brantas river 
valley, while outside the province Lumajang, Pajang and others are called by their own 
names (including Pinggir). The Pinggir community is defined as the people who live in 
the Paraduhur temple area, namely the Border area (Pigeaud, 1962, p. 419). 

Tiyang Pinggir is synonymous with people who come from the eastern tip of the 
island of Java or called Tiyang Pinggir. Tiyang Pinggir or Blambangan is famous for its 
power or immunity. Soehari revealed that the Pinggir people from Blambangan were 
offered to join a corps called Prajurit Balambangan. The Blambangan soldier corps was 
then divided into 2, namely Suratetana and Jayatetana (Lieberman, 1999). Tan Boen 
Swie also explained that in the early Islamic Mataram period, men from Blambangan 
were used as coban (experimental rabbits) for weapons used in battle. If the man died, 
the weapon was declared good and suitable for use. Blambangan women were used 
as nurses for noble children (Inya) (Lieberman, 1999).  

The Islamic Mataram Kingdom then protected the settlements of the Pinggir 
people who were loyal to Islamic Mataram. The elite of the Islamic Mataram Palace 
still needed the services of the peripheral communities, especially to provide 



 
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breastfeeding women (later known as Inya) for the children of the Kingdom. The 
tradition of the Mataram Palace employing breastfeeding women from the former 
Blambangan Kingdom started from the need for breast milk for the king's children. 
Women who were hired as Inya (breastfeeding women) were initially captives from 
Blambangan, because they were considered capable of caring for and providing 
quality breast milk, the King of Mataram then entrusted the care and breastfeeding of 
his children to the ex-Blambangan people, who were located in an eastern district of 
the Islamic Mataram kingdom. This is as mentioned in the Piuluk charter which 
mentions the name Pinggir, which is identified as the collective name of a remote 
perdikan area. 

The people of Pinggir were also called Paradapur. The differentiation refers to 
Majapahit's rank system that placed higher people near the center of civilization. In 
the book Negara Kertagama, it is mentioned that there were two Paradapur groups, 
namely Aputih and Sujyana (Pigeaud, 196, p. 419). The two groups then inhabited the 
Blambangan region and partly served the Islamic Mataram. The process of dedication 
of the Paradapur group to the Islamic Mataram kingdom was also influenced by 
several events. One of them was the Suropati rebellion. The rebellion led to the events 
of 1636, where the fifth prince of Mataram sent Paradapur Blambangan into exile as 
slaves in Mataram territory. They later had descendants who later lived in the area 
known as Gajahmati and Pinggir as remote areas (Van der Aa, 1875, p. 578).  

The first opinion on the meaning of the word Pinggir simply indicates the place 
of origin of the people, namely in Blambangan which is located on the seafront. The 
story associated with this opinion comes from Surakarta, starting with Panembahan 
Senopati who conquered Blambangan. Since Senopati sympathized with the king who 
ruled the tip of East Java, he was not made his vassal, but his ally. The only kingdom 
that had been conquered, Senopati obliged the King of Blambangan to come to 
Mataram once a year.  In the next period, after Senopati and the conquered King of 
Blambangan also died, Blambangan was led by Pangeran Cinde Amoh and his brother. 
Both leaders were not loyal to Mataram. As a result, Sultan Agung sent his army to 
destroy Blambangan. Sultan Agung's army won, then the two Princes of Blambangan 
were arrested and brought to Mataram.  

Sultan Agung received a report on the persistence of the Blambangan people in 
their efforts to defend the independence of their country. The Sultan concluded that 
the Blambangan people were brave warriors and had war knowledge and magic. 
Furthermore, the Sultan was pleased to help a special line named prajurit Blambangan. 
Consisting of people who are placed under the leadership of their own kings. In 
addition, the Blambangan people were used as coban, meaning that they were used as 
experiments whether the newly made weapons were effective or not. If the person who 
was used as an experiment died because of the new weapon, then the weapon was 
meaningful enough to be taken to the battlefield. Their wives became Inya for the 
king's sons. In general, the Blambangan people who were in Mataram attracted the 
Sultan and were well received by the people of Mataram.  After Sultan Agung died 
and subsequent kings did not pay much attention to the Blambangan people, 



 
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therefore, their residence was increasingly far from the position of the king, especially 
after the capital of Islamic Mataram moved to Surakarta. Actually, Sunan 
Pakubuwono III still paid attention to the Blambangan people, but they were still used 
as coban. Since they were no longer as devoted as their ancestors in the early Mataram 
era, hundreds of those who became coban died. The rest fled to the old capital of the 
Mataram kingdom.  

Pangeran Mangkubumi, son of Sunan Pakubuwono III, called back the 
Blambangan people who had fled to Yogyakarta. They were no longer used as Coban, 
but as soldiers. The formation of the Blambangan army under the leadership of its 
chiefs, namely Jatasuro, Surowikoto, Surowilarso, and others. As in previous times, 
the wives of the Blambangan people were made Inya for the sons of the king. To be 
able to carry out their obligations regularly, one of these women became the leader 
(commonly called Inya Bugel) by the Pinggir people. The Inya bugel then passed on 
the experience to her Inya in the following period. Another story was given by Raden 
Ngabehi Mangunwiguno in Kartasura around 1929, containing information that since 
long ago the Pinggir people were often used as Inya for the king’s sons. Raden Ngabehi 
Mangunwiguno explained that when Prince Puger was just born, the Islamic Mataram 
Palace had difficulty in getting an Inya. Finally, a suburban person was taken who 
turned out to be suitable for the prince. After the prince became the king of Mataram 
with the title Sunan Pakubuwono I, the recruitment of fringe people to be used as Inya 
for the king's children became a tradition. At the time of the Palihan Nagari incident, 
the Sultan of Yogyakarta asked for half of the number of Pinggiran people, and the 
request was agreed upon by Sunan Pakubuwono III. 

Patih Yogyakarta around 1929 explained that when Pangeran Mangkubumi, who 
later became the first Sultan of Yogyakarta, was still struggling on the slopes of Mount 
Sundoro. In the midst of the sultan's struggle, his wife gave birth to a son. This son 
was named Raden Mas Sundoro who would later replace his father as Sultan 
Hamengkubuwono II. At the time of the war, there were very few wives of soldiers 
who followed their husbands, and perhaps at that time there was only one who was 
breastfeeding a child, namely a woman from Blambangan, so Pangeran Mangkubumi 
asked the woman to be his Inya for his newborn son. After the war ended, Pangeran 
Mangkubumi was appointed Sultan, so the Blambangan woman who had contributed 
was given a piece of land. The land was located on the border of Kotabaru. The village 
where the woman who became her Inya lived is known as Minggir or Minggiran 
village (referring to the Minggir or Minggiran people who became her Inya) 
(Soeratman, 1981, pp. 13-21). 

Pangeran Purbonegoro (from Surakarta) once said that during the time of Sunan 
Pakubuwono IV, a line of Blambangan soldiers was formed under the leadership of 
the king's son-in-law (pangeran Arya Mangkubumi II) husband Kanjeng Ratu 
Pembayun. As the eldest princess, Kanjeng Ratu Pembayun became the leader of the 
other princesses in the palace. The order from the King to find her Inya was also 
conveyed to her. The task was carried out easily because her husband was the head of 
the Blambangan army.  Based on the narrative of Kyai Lurah Surocundoko, ngInyani 



 
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or ngempengi work makes women from minggir have a close relationship with the 
Palace family. They are called pinggir because they are people who are loved or 
chosen. Nyanyi Lurah also explains that these women came from Blambangan who 
were brought to Mataram after being conquered by Sultan Agung (Soeratman, 1981, 
pp. 13-21).  

At the beginning of the 20th century, the Kraton no longer recruited Inya from 
Kartasura, because the Pinggir women had mixed blood with other communities. 
Efforts were made by the kings to maintain the blood purity of the Pinggir people. 
These efforts included prohibiting the Blambangan people from marrying people in 
their group. Therefore, the Blambangan people had to live separately from the 
Javanese (Islamic Mataram). The king then isolated the place where the Blambangan 
people lived. The king also issued rules so that people did not enter the village where 
the Blambangan people lived. However, people who are members of the Blambangan 
group feel that these restrictions actually restrict their lives. People who live in the 
Blambangan group want a wider family relationship. Therefore, many people from 
the Blambangan group prefer to leave the village. They continue their lives by 
marrying people from outside the Blambangan group. So, there was a marriage that 
caused them to have mixed blood offspring. How to detect a woman born of mixed 
blood is seen through the breast milk that the woman produces. The purity of women 
of marginal descent has breast milk that is bluish in color. Javanese people often refer 
to breast milk with these criteria as half wulung.  Regardless of whether an Inya is a 
genuine descendant of the pinggir community or not, her relationship with the Putra 
Raja she breastfed is very close. An Inya who has a husband, when her husband dies, 
will stay in the palace. An Inya will follow her breastfed baby faithfully, even if the 
breastfed baby is taken by the king out of Java (Soeratman, 1981, pp. 13-21). 

The Inya (nurse) has a very important role, as important as the heroine. Some 
Javanese literary texts (serat and other manuscripts) depict the Inya character as clumsy 
and rude but funny.  The success and failure of the Inya's tasks are reflected through 
the appearance and development of the infants they care for or accompany (Scheltema, 
1996). The description of Inya has been documented in Platen album Yogya 25 (Catalog 
LL 25) This album is a copy of the image description of Moens album no. 25 (KBGG 
950), which was done by Pigeaud himself in 1935. It is one of 30 illustrated albums 
compiled on the initiative of Ir. Moenś in Yogyakarta around 1929-1937. The album 
contains Kratonhuishouding, which describes the state of the servants in the keparak 
court, in terms of rank, name, occupation, clothing, inheritance, nyai, amping, Inya, 
emban; ladosan pangantèn èstri; apprentice bedhaya, srimpi, manggung; Langenkusuma 
(kaprajuritan putri), garwa ratu, padmi, klangenan, pelara-lara (Behrend and Feinstein, 
1990). 

There are actually several diversifications of nurses that existed in the life of the 
Islamic Mataram Palace and its royal successors. They include Inya or wulucumbu, mbok 
emban, and ngenger.  Inya or wulucumbu (companion servant) was in charge of 
breastfeeding (Soekiman, 2000, p. 76). Meanwhile, women who had the specific task 
of taking care of the king's children were called mbok emban.  Some people identify the 



 
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nurses who take care of the children of kings and nobles as emban Inya, because the 
Inya also act as emban after the child is weaned (no longer breastfeeds). Thus, there is 
a bias in the distinction between Inya and mbok emban. The boundary between Inya and 
mbok emban (abdi pamomong) is actually emphasized by the differentiation of tasks that 
the two Abdi dalem have. Inya has the task of caring for and nursing the king's children, 
especially those less than 2 years old, while mbok emban has the task of caring for the 
king's children, especially those more than 5 years old. Ngenger acts as a caretaker for 
the king's children when they are teenagers. 

The Pinggir people did specialize as Inya who were loyal to the king (Kawula raja). 
Therefore, the kingdom or nobility gave appreciation to the Inya. The women from 
Blambangan were used as milk mothers (Inya) for noble children. Some stories explain 
that the breast milk of Blambangan women is bluish white and is often referred to as 
"satengah wulung" (semi-indigo). Apart from being milk mothers (Inya), the 
Blambangan women are also assigned to maintain the cleanliness of bathroom or toilet 
sanitation (Kumar, 2013, p. 178). In order to maintain the quality of breast milk, during 
pregnancy Blambangan women routinely drink herbal concoctions made from the 
extraction of Rajegwesi leaves. The herb causes their breast milk to become half-
wulung (semi-indigo). The babies who consume the breast milk will grow up to be 
digdaya (invulnerable) (Lieberman, 1999).  

The Inya has the rather important task of overseeing the growth and development 
of the King's or nobleman's baby. As long as the baby cannot walk properly, and 
cannot eat independently, respected and wealthy parents will entrust the baby to a 
nurse or "ëmban". Some people also refer to her as Inya. Generally, the nurse took care 
of the baby until it was three or four months old, sometimes even more. Inya is also in 
charge of changing the baby's diapers. The diapers used are used clothes (lungsuran) 
belonging to the parents.  The clothes used are a piece of cloth pulled between her legs 
and tied to her stomach. The use of the cloth makes it easier for Inya so that she does 
not need to change diapers frequently, if the baby wets the bed. Javanese people often 
call the slip or diaper “cawět”. The sons of kings or aristocrats who are cared for by 
Inya usually do not wear clothes or body coverings other than slips or diapers. The 
diaper is usually wide enough to cover the chest as well.  The Inya also sometimes 
dressed the infant in an upper waistband, called an “octopus”, consisting of a piece of 
white cotton or linen, which was to wrap around the child's upper body. 

Her infant care also usually involves keeping the baby's fontanel (Quadrangulus 
fonticulus) hardened. This is done because the baby's skull bones in the fontanel are 
very vulnerable. Some people call the bones that have not formed completely, 
especially at the front of the head, “baby” or “baby”. In order for the crown to harden, 
the baby is usually covered with a concoction of “bôboq” or “popog”. “Bôbog” is made 
from finely ground natural ingredients such as ndringo, banglé, fennel, pulasari, and 
castor leaves. The concoction is applied for seven consecutive days (Mayer, 1894, pp. 
161-162). 

Protection of the baby is also done when the baby goes on a trip or is outdoors 
for a long time. Usually, the Inya or mother puts on a headgear or what is called 



 
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“hierpoes”. Head coverings are given to protect the baby from cold or heat. If no 
headgear is found, the Inya covers the baby with a piece of slèndang that is used to carry 
the baby. When the baby grows up and starts crawling (mrangkang),  the use of tjawët 
is replaced by shorts (katok).  In addition, underwear (jarit or sinjang)  can be used, but 
it is left loose and no longer pulled between the legs (Mayer, 1894, p. 163). Inya usually 
has a special role in the traditional tedak siten ceremony. Inya carries the child 
accompanied by mbok emban. The Abdi dalem Putri head to the Wisma inside the palace 
which marks the end of the tedak siten ceremony.  Inya must also be required to attend 
several ceremonies conducted by the King. One of them is when the ngabekten 
ceremony is held. Inya comes during ngabekten for women, especially in the evening, 
afternoon, and before Isha, with the concubines, granddaughters, wives and widows 
of the Princes and Dukes (Adipati) (Margantoro & Nusantara, 1999, p. 208). 
 
The Impact of Inya Parenting on the Growth and Development of Children of the 
King/ Nobles 
The eighteenth-century Javanese Babad Kraton explains that Amangkurat II (1673-
1703), who had only one male heir from his consort Ratu Kulon, attempted succession 
by trying to abort a pregnant concubine. Another figure involved in palace intrigue 
was the mother-in-law (Inya). Southeast Asian society, as elsewhere, usually had other 
women take care of the royal children even when they were new borns, due to the 
belief that the colostrum produced by the biological mother after childbirth was not so 
much and only slightly thick breast milk could ensure the baby’s health and growth. 
Some Chinese historians also point out that milk mothers (nurses as well as Inya) held 
an honorable position in the imperial court, where the milk mother was respected by 
the emperor because her child had been breastfed and well cared for. The existence of 
milk mothers (a kind of Inya) in the household life of Islamic empires in Asian regions 
such as the Mughal region of India was also highly respected. They created a kind of 
“nurturing community” formed by ties of blood, birth and marriage. Wet nurses in 
Southeast Asia became the center of a network of reciprocal relationships, turning 
unrelated individuals into “family” through breastfeeding. The resulting lineage can 
have a decisive effect on marriage patterns. The children of certain noblewomen would 
usually be candidates for a prince’s (crown prince’s) first wife. However, if they were 
breastfed by the same milk mother (Inya), they became “blood brothers”. Thus, they 
were not allowed to marry (Andaya, 2006, p. 186). Javanese people call breastfeeding 
siblings sedulur suson. Because he was breastfed by Inya, the king’s son had to be more 
careful in choosing a concubine when he grew up. The bond caused by several babies 
breastfed by Inya made other children breastfed by Inya and the king's son become 
sedulur suson (Language Center of the Special Region of Yogyakarta Province, 2001, p. 
683). In Islam, marrying a sibling is considered incompatible with Sharia law. This is 
because consanguinity cannot guarantee that the relationship will go well and will not 
cause problems in the future. In addition, consanguinity will also expose the children 
resulting from the relationship to long-term health problems. For this reason, Islam 
prohibits marriage to siblings (Rizvi, 2021).  



 
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The existence of Inya is actually still widely found until the 20th century. One of 
the famous figures in 20th century Java who is still cared for by an Inya is 
Suryopranoto. As is common among the nobility, from birth a child is usually 
immediately taken care of by a special caregiver, called mbok emban, and breastfed by 
an Inya. In the hands of the mbok emban the child is expected to quickly understand 
orderly, polite, and refined behavior. Meanwhile, the child is breastfed by the Inya in 
order to have a mawateja (bright shining) face thanks to adequate nutrition (Anak 
Bangsawan Bertukar Jalan, 2006, p. 30). 

The shortcomings of infant care by Inya or wet nursing compared to biological 
mothers in the Islamic Mataram kingdom include that Inya or wet nursing can cause 
infants to experience a lack of immunity because they do not get antibodies from 
biological mothers. In addition, oxytocin produced by biological mothers can induce a 
state of calm, and reduce stress. This can increase feelings of affection between mother 
and child, and enhance bonding. Pleasant forms of touch stimulate the secretion of 
oxytocin, as well as prolactin, and skin-to-skin contact between mother and baby after 
delivery aids breastfeeding and emotional bonding (WHO, 2018). Therefore, the 
presence of Inya or wet nursing can cause the baby to experience a lack of love and 
affection from the biological mother. Inya or wet nursing can cause the baby to 
experience unpleasant environmental influences. 
 
Conclusion  
The Inya of Blambangan had important implications for the regeneration of the rulers 
of the Mataram Palace as she was the milk mother of the children of the nobility. She 
acted as a nurturer during the childhood of noble children, providing insight and 
teachings on how to behave as a noble. Inya also had very important implications for 
the regeneration of the rulers of the Mataram court due to the traditional belief that a 
nursing mother's milk had the power to pass on her good spiritual and physical traits 
to the child she nursed. 

The history of Inya's involvement in the growth and development of aristocratic 
children dates back to the Hindu Buddhist era and this practice flourished until the 
Majapahit era. This was mainly because the Inya was not only responsible for 
providing nutrition to the baby but was also seen as a spiritual guardian. The historical 
involvement of Inya in the development of noble children began in the 17th century 
when troops from Blambangan surrendered to the Islamic King of Mataram and the 
kingdom hired Blambangan women as Inya. The King of Mataram trusted his Inya to 
care for and provide the best service to his children. 

The task of the Inya was to take care and nurture the children of the nobles, 
keeping them properly nourished through breast milk. In addition, the Inya is also in 
charge of maintaining the physical, emotional, and spiritual health of the baby, 
providing nutrition, supervising the baby's health, and ensuring the baby's safety. The 
Inya must also ensure that noble children grow up to be good leaders, who can perform 
royal duties well. An Inya must also abide by the traditions, customs, and beliefs of the 



 
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Mataram palace as values that she must adhere to in caring for the sons and daughters 
of kings or nobles. 

The Inya recruitment process was carefully conducted by the king. At first, they 
only accepted candidates from Blambangan, although in the 20th century, this began 
to change. The selection of an Inya is based on social status, physical appearance, and 
her ability to carry out her duties as an Inya. Women who can become milk mothers 
are usually between 18-50 years old with a respectable family background and 
experience in caring for children. She must have a high sense of affection and care, and 
be a good example for the children of the nobility. 
 
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