Indo

KOMPAS/YUNIADHI AGUNG

Ariel Heryanto

By law, the Dutch East Indies was divided, with two different judicial courts. First, people of European descent and a number of nationals, had equal status, including those from Japan, Turkey and Siam. The second group consisted of natives and those whose status was equalized, including foreign easterners, for example people of Chinese and Arab descent.

Colonies were managed based on a fiction, wrapped in racial identity. They implemented regulations to strictly deal with sexual life, marriage and children status. However, it was impossible for the authority to fully control the sexual activities of the citizens. Colonial law turned shambolic.

Colonial society appeared more complex and diverse than what has been in the discourse on the national history of Indonesia.

The colonial government’s strategy was thwarted by conflicting policies. Beginning in the 17th century, tens of thousands of European men were brought to the Dutch East Indies, which was later named Indonesia. However, European women were prevented from entering the Dutch East Indies in the following 200 years. European men were encouraged to engage with native women. It appeared as if many were husband and wife without any legal marital ties.

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Their children were we know as Indo (Indo-Europeans). An indo child could have the privilege of European status only if they were legally recognized by their father. However, being native and foreign easterner, they could apply for European-equalized citizenship status. Many succeeded.

Among fellow natives, there were disparities in social class. So were among the whites. Despite their European status, many Indo descents were less well-off in their native neighborhood. They were never been to Europe and did not speak European.

It was not a coincidence that the pioneers of the anti-colonialism movement consisted of a group of elites among Indo and ethnic Chinese. It was not about racial but social class, even though the two were correlated. Their class status clashed to such an extent with colonial government’s policies.

The Dutch and Malay-language print media in the Dutch East Indies was run predominantly by Indo and ethnic Chinese beginning in the 19th century. What they had initially been fighting for was not national independence but freedom to trade and freedom to speak. Many times they were jailed or fined because their publications irritated the authorities. They finally became aware about the need for political organization and political rights.

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Since the 19th century, the middle-class Indo (also called Indiers or Indisch), who were born and raised in the Dutch East Indies, aspired for their freedom from the Dutch monarch. They also wanted to be free from the domination of (European) Dutch employees, who enjoyed more privilege from the colonial government. At that time, there was no aspiration for an independent Indonesia yet.

In 1900, the Chinese elite established Tiong Hoa Hwee Kwan (THHK) as the first private and modern organization in the Dutch East Indies. THHK opened a modern English-language school because they were denied access to “for European” schools.

It was not a coincidence that the pioneering media that used the term "Indonesia" to replace “Hindia” (Indonesian term for Indies) was Sin Po newspaper, owned by a Chinese descent. The "Indonesia Raya" song was first publicized in print, complete with its lyrical notes, on Sin Po.

It was no coincidence that the first political party to demand Indonesian independence -- Indische Partij (1912) -- was led by an Indo journalist named Douwes Dekker.

Kompas

Ki Hajar Dewantara on March 11, 1959, a month before he died.

He made Soewardi Soerjaningrat (Ki Hajar Dewantara) and Tjipto Mangoenkoesoemo as the main comrades in fight. The former was a Javanese journalist who had been in touch with Indo activists, the latter having married an Indo girl.

Dekker founded the Indische Partij as a cross-racial and cross-religious nationalist party. However, not all Indo agreed with him. The previous years, Indo journalists grappled with long history of debate over an aspiration of freedom from Dutch colonialism.

Before and after the period of Boedi Oetomo, which was founded in 1908, they bickered whether the Chinese and native elites were worthy of being invited to join the political struggle they had pioneered.

Six months old, the Indische Partij was dissolved by the colonial government. Its leader was sent to exile. The move waa taken without judicial process. The government was worried that if the party had been given a room, “Islamic extremism" would probably be escalating, considering the re-emergence of the Sarekat Islam (1912).

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The names mentioned above did not represent their ethnic citizens. Each ethnic group was diverse and divisive. However, there was a common trend globally. In many colonies, Indo descents (European father, native mother) stood out in nationalism awakening movement. So did other elite descents, such as Chinese.

In Latin America and the Philippines, their descendants have until now been at the top of political institutions. Their pioneering history is officially recorded. It is in contrast with what happens in Indonesia.

KOMPAS/MACHRADIN WAHYUDI RITONGA

Illustration. Pedestrians and road users cross the building on Jalan Braga no. 3, Bandung City, Tuesday (23/3/2021). Now, this colonial heritage building is the center of the Bandung Creative City Forum and Magma Coffee Café.

The independence revolution took many lives, including hundreds of thousands of civilians of Indo descent. In the post-independence era, national history is centered on the great story of native heroes. The pioneering of Indo citizens in general -- in politics, media in other fields -- has almost disappeared from public\'s attention.

Indonesia is blessed with diversity. Unfortunately, either the diversity is often denied or history is deleted.

Colonial racism continues by exchanging the glorified races. Indo citizens are considered less “Indonesianese”. Indo faces just end up in films and commercials. When the production of commercial films which set out the past historic struggle for independence was on a high, there were no Indo or Chinese descent playing role as protagonists. They would usually appear as antagonists.

Douwes Dekker’s deed with his Indische Partij has indeed been recognized by the Indonesian government. Some Indo descendants have become outstanding figures in various professions until now. However, it seems that there are no Indo communities in the country that are organized to take part in public.

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Communities of Chinese, Arab and Indian descents in the country and in neighboring countries are active in the celebration of their ancestral heritage.

While communities of Indo descent from Indonesia who now live in Europe, America and Australia are actively keen to honor the "old days" of their great grandparents, the young generations of Indo descent in the country may not be familiar to or care less about the history and golden age of their ancestors.

Indonesia is blessed with diversity. Unfortunately, either the diversity is often denied or history is deleted. Also were ignored, those who promoted anti-colonialism, national pluralism and tolerance.

ARIEL HERYANTO, Professor Emeritus, Monash University, Australia.

This article was translated by Musthofid.