Indonesia: colonialism and decolonisation according to David Van Reybrouck

The Belgian historian, general journalist, and literator, David Van Reybrouck, is best known through his great book on Congo (2010). It was partly written on documentation, but for more than 50% based on interviews with living people: oral history, anecdotes and small personal stories picture the colonial history of the country which began in the 1880s. Van Reybrouck also was the co-author of the two books by Morocco-Belgian Mohamed El Bachiri, whose wife was killed by an attack by Muslim terrorists in Brussels on 22 March 2016 (A Jihad of Love; The Odyssee of Mohamed).
After five years of research he now has published a book of 600 pages which concentrates on the rise and development of the colonialism in Indonesia from 1600-1942 and the difficult process of the revolutionary war between 1945-1949 after which the Netherlands finally gave up its colonial rule. The period 1945-1949 fills about half the book. Reybrouck is quite rude about the Dutch personnel during the VOC period, during the colonial state, and also about the present opinions of Dutch people. Only six percent of the population now is negative about the colonial past and 26% would prefer to 'own' overseas parts in the country. This is much higher than found among citizens of France or the UK, the two largest former colonial states. The Dutch were crude, severe, had a wrong understanding of the Indonesians, especially their wish to follow the national aspirations of Sukarno and his movement since the 1920s. After the Japanese rule there were ample occasions for a smooth transition of power and end a war that cost about 200.000 lives on the side of the Indonesians, but the Dutch were obstinate and only American interventions and threat to stop economic cooperation made an end to their efforts in 1949.

Although the title of the book only refers to the period 1945-1949, it has a much broader picture of Indonesian history. About the subject of revolution, Van Reybrouck stresses that the global role of Indonesia was important, even leading. It was the first Asian country to claim and reach independence, even before India and Pakistan. In 1955 it became the leader (at the Bandung Conference) of the Third World Movement. As to the earlier history it is clear that the Dutch presence in the VOC never was a peaceful trading company: it brought an army with it, and used it. Through the genocide of the population of the Banda Islands and the implementation of the monopoly on spices in the hongi inspections, where all clove trees outside the island of Ambon were cut. After 1700 the cooking in France and many European countries changed: from pepper and other eastern spices to European ones and so the export of food changed to coffee, tea, cacao, sugar, while indigo became important for the colour of clothes. In this way economy and colonial policy changed too. I am still in the first chapters of the book, but this new presentation of colonialism and its end, extremely well written in a lively style, will be important for the general attitude towards Indonesian and Dutch colonial history.

The dubious abuse of blasphemy

On 16 October this year, a French teacher in a secondary school in Paris was killed by a young man of Chech offspring. The main reason was that he had showed a cartoon of an Arab man with a turban, with a bomb. Apparently it was thought that this was not just the image of an extremist, but of the Prophet Muhammad. There were many reactions in Europe, also in the Netherlands. Clearly, the victim of the killing was a defender of free speech. But among Dutch Muslims a protest started on the internet with a list asking that in the Netherlands a law should defend the Muslim prophet against blasphemy. More than 150.000 people signed this proposal and a debate in the media and also in the parliament was held pro and contra this movement. Who was the victim? The Prophet Muhammad for the showing of an angry and violent Arab man?  Or rather the teacher Pathy in France and victims of the man who killed some people in Austria, close to a Jewish Synagoge?

From the examples of Pakistan we know that aggressive defence of the honour of the Pophet and against any expression that can be labelled blasphemy may cause tension and also violence between religious communities. After the return of HRS, Habib Rizieq Shihab in Jakarta after 3,5 years of exile in Mecca, this issue has now began in Indonesia too.

After the return of Rizieq in Jakarta on 10 November, people apparently had problems to deal with the agenda of this 'firebrand' as he is labelled by some. The chiefs of police of Central and West Jakarta have been replaced because  HRS did not obey the rules for social distance due in the time of the corona epidemic. But Jakarta Governor Anies Baswedan paid a courtesy rule to this unruly citizen (because he needs his support in order to become president at the next elections of 2023?) Baswedan and the host were wearing the required masks here. During this courtesy call the rules were followed! HRS also went with a large following to the Puncak area on 12 November to open a new pesantren of his 'movement'. 14-15 November HRS celebrated maulid and the marriage of a son in Petamburan. For this marriage the mayorof Central Jakarta helped with some facilities and was thereupon dismissed from his function by governor Anies Baswedan.What else will follow? During this trip to Puncak there was a lady who expressed her negative opinion about Rizieq ans she was calleda 'whore'by the Imam besar of Jakarta and said: "If the police fail to process (the blasphemy against him), then don't blame the Muslims when a head is found in the streets..." (source: Jakarta Post, 26 November 2020). Apparently, accusation of blasphemy can create all kind of self-appointed victims and will never work as a healing or peace-creating factor.

A new Introduction to the Qur'an from Edinburgh

In the 1970s and 1980s there were two  basic books on the Qur'an in European academic studies: the reprint of the book by Theodor Nöldeke, Geschichte des Qorans and the English (published by Edinburg University Press) by William Montgomery Watt, Bell's Introduction to the Qur'an. The latter book has a strange title, because only a small part is the original work by Richard Bell, and most of it by his student, Montgomery Watt. The basic idea of Watt was about the changing society in Mecca: from a closed group, around powerful tribal leaders, to an open trading society of individuals. This new society was in need of new ethics: no longer the pride of people about their tribe, but the individual persons earning money, who should learn how to be benevolent towards the poor in a society, where no longer the tribal chief took responsibility for the poor and weak. The ethical renewal of Muhammad had to do with the call to the rich who should care for the poor.

Then we had the book by Patricia Crone on the Meccan trade as small and not important on the global scale. And the whole idea of the changing society in need of new ethics disappeared. This great vision of Watt even is no longer mentioned in this book. I also missed the Abraham-theory of Snouck Hurgonje: that only in the later Meccan (perhaps) and in de early Medina period Abraham was identified with Arab culture. although sura 2 receives ample discussion (97-104) and the new vision on Abraham is rightly seen as 'a climactic conclusion to the preceding polemic against Jews and Christians' (103)

Edinburg University Press has now published a new book on the Qur'an: the book by Bell and Watt is only mentioned once in a negative way. On p. 87 the two authors are quoted as champions for a fragmented Qur'an with many short passages and virtually never a whole sura as a literary unit. Sinai, educated in the literary tradition of Angelika Neuwirth, is a firm defender of the sura as a literary unit.  In the summary of the doctrine the new perspective of Meccan society as individual traders is also not mentioned. Now the eschatological symbols are related to the sermons of Ephrem and Jacob of Serugh: "Syriac homilies are redolent of the Qur'an in a considerable number of respects: they criticise man's excessive 'love' of material possessions, his miserliness, and his insatiable desire 'to have more'; they draw on themes of social criticism enshrined in the Hebrew Bible, such as the demand to protect orphans and the poor or the condemnation of false measures (Q 83:1-3); they follow Matthew 6:5-6 in censuring ostentious praying (Q 107:6); and they ascribe a special salvific significance to almsgiving. Furthermore, the early Qur'anic endorsement of vigils is highly reminiscent of the prayer regimen of Christan monks.' (166-7). Remains the question: is it necessary to write about similar, quite obvious ideas between the Christian Bible and the Qur'an in relation to preachers living 100 or even 300 years before Muhammad at a distance of some 2000 kilometer?

The revolutionary ideas of John Wansbrough in the 1970s are firmly rejected: the Qur'an was finished at least between 630-650, with the many manuscripts from San'a.  There is a Meccan period (even clearly discernable in three period, identical to Nöldeke's) and a Medina period, with many ritual and social rules, militancy, but no clear periods or temporal divisions. Problematic in Qur'an interpretation is the lack of local and personal data: as if it is all sermons, a literary style where also the informative parts are lacking, because the believers are considered as knowledgeable. Sinai does not talk about literary beauty of the text, after all it is an academic book. Definitely very readible and covering anything we would like to have it now.

I am now thinking about rewriting the small book from 2002: De Korte Hoofdstukken van de Koran, in fact a commentary on sura 78-114 of the Qur'an, known as Juz 'm Amma. It is interesting to read the new commentaries. Sinai is a fascinating and honest author, who can raise and feed respect for the Qur'an.

Islamophobia versus Freedom of Speech?

A turbulant war of words has been initiated in international politics. The French teacher Samuel Paty showed in a secondary school the Danish cartoons of the prophet Muhammad and was brutally killed, slaughtered with a knife, like a butcher killing a goat or cow. The crime was committed by an 18 years old man from Russia, of Chechanian offspring. He was shot dead immediately. A French organization active against Islamophobia had called for action against this teacher. This organization now is forbidden by President Macron, a mosque related to this call against the teacher has been closed for six months. Now Erdogan has called for doctors to psychologically investigate his French colleague, while Erdogan has also called the Dutch politican Wilders as a fascist (imitating Hitler and his hatred against Jews?). The French President called his ambassador in Ankara back to Paris. The Dutch Prime Minister has not yet taken measures against Erdogan, who now also calls for a ban on French products in Turkish shops (joining an Arab boycot of French products).

It is still a war of words, but is urges us to think about the abuse of words like Islamophobia. The difficult issue is that of application of the word 'Islam" to deeds of Muslims. Is 'pure' Islam the cause of hatred, violent actions? Is there any Holy War possible? In the name of Christianity religious leaders called for the crusades and the 'liberation of Jerusalem' from Muslim rule. Also in the colonial period, from the first charter of the VOC to the last periods there was some religious motivation in the actions against the Muslims of Indonesia and the division of the colony on the basis of race and religion (Europeans/Christians, Other Asians, native people =Muslims). I even think that the great role of religion in social life (and social divisions) in Indonesia has its roots in this colonial period, when (in contrast to the separation of religion and politics in the Netherlands), religion continued to play a role in social rules like marriage, inheritance, social position in Indonesia.

Daily Sabah is (after the Gülen newspaper Zaman Today was closed by Erdogan) the largest English Language newspaper of Turkey. It had another article: 'Turkey has after the UK the largest number of Starbucks branches of any European country, but why?' This shows the difficult position of modern Turkey in Europe (not in the Arab world, or in Middle Eastern Societies!). Some times one may hope that there should be less religion in our lives!

Pak Termors, the first Indonesian Years 1970-1974 (and much more)

After the 30 September 1965 coup, a 'normalization ' of relations between Indonesia and the Netherlands started soon thereafter. As Finance Minister between 1966-8 Frans Seda invited IMF and other international parties to join the plans for new relations. The Netherlands became chair of the IGGI, the International Government Group on Indonesian Affairs. One of the effects was that also academic contacts could start again. I remember that in the 1970s a report was written with the title Terug van Weggeweest: Hoe de Leidse Academie in het spoor van het kapitaal de weg naar Indonesië terugvond (or a title like: Back from some absence: How Leiden University found its way to Indonesia again, following the big capital). It is a general symptom that difficult international discussions can show as their result some cultural cooperation: cheap and good to show that there have been quick results. One of these was the start of contacts with the Universitas Indonesia in Jakarta on training about Dutch Language and literature. A project started in 1969 and Gerard Termorshuizen moved to Jakarta in early 1970 to become a second person (next to Jan de Vries)  to train Indonesians in Dutch language and literature. He stayed until late 1974. In 1975 the first group of five Indonesian continued this program in Leiden, six months later followed by a group of five more (in total 8 female and two male students). They graduated with a doctorandus degree (equivalent to MA) in 1975 and 1976. But they did not really return to Indonesia: they all came soon back again to the Netherlands, married Dutch partners and continued their career in this country instead of setting up courses in Dutch language and (colonial/post-colonial) Dutch literature at Indonesian universities, which was the initial goal of the program.

Gerard Termorshuizen (born 1935, now 85 years old) wrote about this project a fascinating, very personal book, published only as a private work, communicated in his large circle of friends. The first 40 pages are about his youth and early life until 1970, pages 171-206 are notes about his great project during 50 more years working on research and enjoyment of Dutch colonial literature (individual authors, the journalists and their newspapers).

I arrived only three months after Pak Termors, as he is commonly known, in Indonesia: seven years younger, at the age of 28 I began my research on pesantren in March 1970. From 1978-1988 I was involved in programs with the IAIN, the Institut Agama Islam Negeri, the State Academy of Islamic Studies. My field of work was already established: I was only an observer and later (1978-88) an exceptional external expert in large and established institutions. Out of the first group of nine students who came in the Netherlands 1978-9, all nine returned to their families and work in Indonesia. Five wrote a doctoral dissertation on Islamic subjects, with an Indonesian and a Dutch Professor as tutor. This number has been increasing since then continuously. The study of Dutch and Dutch colonial literature is of course a small subject compared to the vast institutions about Islamic Studies, at least in Indonesia.

In fact Termorshuizen wrote a very intriguing book about a Dutch scholar in Indonesian society, finding his way (of working and living). There are many naughty stories about his affairs with women, written down after so many years, as somewhat special sections in this book with its many subjects and variations. The greatest project was not the training of students, but the translation of the Max Havelaar book by H.B. Yassin, followed by the preparations for the movie on the book. There are nice portraits of individual people: Jacob Vredenbregt, Han Resink, Rob Nieuwenhuis and many others. I thank Gerard for this very personal gift to the broad circle of Indonesian and Dutch students of the changing Indonesian society and its cultures. It is a unique story that quite many of us will read and re-read with passion and surprise, recognizing their own and theirs friends' life stories.

Restaurant Garuda in The Hague closing: what about Indonesian heritage in The Netherlands?

 In Utrecht restaurant Paradise was for many years the most famous place for Indonesian food. It closed down two years ago to make place for a vegetarian rival. Now the iconic restaurant Garuda in The Hague has financial and managerial problems. Peter 't Mannetje, the owner of the last forty years is 73 years and looking for a successor, he can't find. He has financial problems as well. Garuda was a prominent place to be: ministers, ambassadors were eating here. But in general the Indonesian rstaurants, the most visible remnant of Indonesian connections in the Netherlands are lossing public. indeed there are some new places: in Utrecht we have since a few years Blauw, excellent food in a small building. Spekuk is another one, small, narrow seats with good food. But no longer so popular as Turkish Kebab of Japanese sushi.

It is not all in decline in the Netherlands. In my town of Utrecht the Moluccan Historical Museum was closed some ten years ago, but there is since last year another Indonesian Cultural Centre in The Hague Indonesische Herinneringscentrum, Sophiaweg 10. It is mostly a quite nostalgique 'Memorial Centre'! Still, I consider the closing down of restaurants with Indonesian food an example of the diminishing attenton for the colonial connections that the country had for a very long period. In fact, we can consider it as part of the cultural debate that is now very negative: debate on slavery, on cruelties and oppression from the time of Jan Pieterszoon Coen up to the last colonial war of 1945-1949. 

In the first chapter of my books on Catholics in Indonesia,  I wrote a comment, that can be repeated now also for the return impact on the Netherlands:

A popular novel about the effect of the colonial past for present Indo­nesia by the famous Dutch author Hella Haasse has as its title Krassen op een Rots, (Scratches on a Rock). It states that the effects of the 350 years of Dutch colonialism did not last long, because colonialism never touched the heart of Indonesian society. Perhaps one of the most lasting effects of the colonial presence are the lively Christian communities of Indonesia, now totalling about 10% of a population of more than 200 million.

Send it back! Dutch report on possible return of colonial theft of cultural heritage

On 7 October 2020 a report was handed over to the Dutch Government with the title Koloniale collecties en erkenning van onrecht (= Colonial collections and recognition of injustice). It concludes that thousands, perhaps about more than one hundred thousand cultural objects were stolen by the colonial government in Surinam, the Dutch Caribean Islands and Indonesia. If the objects were honestly paid for, or  given by free owners, there is no problem. But if they were stolen, and the former owners want it back (in fact the states of Indonesia, Surinam, Curacao and other islands) then it should seriously be considered to send these objects back. Examples were given such as the large diamond stolen from Banjarmasin during the war of 1859 and the precious objects in Lombok (Cakranegara) during the war of 1894 (only the manuscript of the Negarakertagama was once given back to Indonesia, during the visit of President Soeharto to the Netherlands in 1970).

Another example is the beautiful statue of Ganesha, taken in 1803 from the temple of Singasari in East Java and brought to the mansion of the Governor of the Northcoast of Java in Semarang at the request of Governor Engelman and later brought to the Netherlands. Now it is a masterpiece at the largest museum of the country, Rijksmuseum in Amsterdam. If the Indonesian government wants it back there should be no argument that the theft is already outdated because of lapse of time. It will probably a matter of some long deliberations and some time, but the director of the commision, Lilian Goncalves-Ho Kang You, responded that colonialism was a matter of nearly four hundred years (1600-1975) and that its restoration may take some time as well.