Snouck Hurgronje and the Story of Taming the Dutch East Indies

Taming the Dutch East Indies was one of Snouck Hrugronje's challenges. His experience of living in Mecca and observing Javanese (Dutch East Indies) pilgrims provides enrichment to examine the dynamics in the Dutch East Indies.

The following article was translated using both Microsoft Azure Open AI and Google Translation AI.

YOHANES KRISNAWAN

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Title: Snouck, Scientist Christiaan's Biography Snouck Hurgronje

Author: Wim van den Doel

Publisher: Indonesian Obor Foundation–University of Leiden–KITLV Jakarta

Year of Publication: Printing I, 2023

Bold: xv+553 pp

ISBN: 978-623-321-217-5

Christiaan Snouck Hurgronje became a prominent Indonesian scholar. Its influence is still being felt today. He is known as an expert in Islamic studies and an ethnographer. His noble work, De Atjehhers, is a comprehensive study not only from an ethnographic point of view on Aceh, but also across to the other side of Aceh and its relations.

Snouck Hurgronje's personal authority in Islamic studies is recognized through his devotion to studying Islam using his historical critical approach. From the path of history, it can reveal aspects related to the development of Islam in the dimensions of Islamic law, politics and social. He made this effort while writing a dissertation on the rituals of the pilgrimage, Het Mekkaansche feest (Mecca Celebrations), which was completed when Snouck was 23 years old.

From a critical reading of history, Snouck concluded that the Hajj ritual was created by Ibrahim (Abraham) and underwent changes over time (p.22). Sources revealed besides the Quran were also Arab writers in the first centuries of the emergence of Prophet Muhammad.

Little is known about Snouck's life in its entirety, except that his works have received much response. For example, the writings of Harry J Benda which examines the contribution of Snouck's thoughts in Islamic policy by the Dutch in the Dutch East Indies (see Christiaan Snouck Hrugronje and the Foundation of Dutch Islamic Policy in Indonesia, 1972) or the study of Kevin W Fogg who has translated into Indonesian (Looking for Arabic, Seeing Indonesia: Snouck Hugronye's Arabic Glasses on the Dutch East Indies, 2017). However, there are many things that are personal about him that are not yet known to the public. Because, as stated in the introduction to this book, historian Taufik Abdullah reminds of Snouck's life with its bright and dark sides (p xv).

The biography book on ideas written by a history professor at several universities in the Netherlands, such as Leiden University, Rotterdam University, and Technische Hogeschool Delft, reveals the genealogy of ideas, intellectual networks, as well as mentors who will influence his academic path later on. His love for his mother and a description of Snouck's life in the land of Hijaz, as well as his disguise as a Muslim named Abdul Ghaffar until the end of his life, are also revealed in the book.

Reviving the legacy of Snouck's life not only involves tracing the bibliography of his works, but also examining colonial archives and Snouck's correspondence with his colleagues. Therefore, it is not surprising that Wim's work has become a publication written from a historical perspective.

Wim van den Doel focuses on the periodization of Snouck's life through the stages of his life that are associated with the dynamics of his intellectual development.

From Leiden

Wim van den Doel is focusing on Snouck's life periodization through the chapters of his life related to the dynamics of his thinking development.

Christiaan Snouck Hurgronje, whose full name is Jacob Julianus and Anna Maria De Visser, was born on Sunday, February 8, 1857, in the city of Oosterhout, North Brabant Province. His father's lineage was well-educated and known as a theologian and minister (p. 1).

Snouck pursued high school education at Rijks Hoger Burger School (RHBS) in Breda. After graduating from RHBS, he prepared for his academic journey at Leiden University. In his preparations for Leiden, Snouck consulted with Abraham Kuenen, a theologian and Biblical researcher. He was one of the 62 people declared eligible to study at Leiden University.

It was in Leiden where Snouck's intellectual network grew. Along with his college friend, Herman Bavinck, Snouck immersed himself in the academic world. At that time, Leiden was known as a center for modern theological studies under the influence of Jan Hendrik Scholten, a theologian who formulated the basis for modern theological studies that eliminated the view of adikodrati, analyzed historical critical methods, accepted the view of the Bible and cultural knowledge. It was also in this center of study in Leiden that Snouck found a mentor who sharpened his ability to study Islam and Semitic culture. His name was Michael De Goeje. The lectures given by De Goeje inspired Snouck to solidify his choice as an intellectual (p. 15).

On De Goeje's suggestion, Snouck took the doctoral candidate examination in Semitic literature and graduated on 21 September 1878. His relationship with De Goeje continued while he continued his studies. De Goeje also proposed continuing the theme of the dissertation study by Reinhart Dozy, Professor of General History at Leiden University, De Israelieten to Mekka which was published in 1864. Snouck also completed his doctoral dissertation which explored the rituals of the pilgrimage to Mecca, i>Het Mekkaansche feest at the age of 23!

NASRUN KATINGKA

The photo exhibition of Christiaan Snouck Hurgronje at the National Library in Jakarta took place on Saturday, May 13th, 2023.

The name Snouck Hurgronje captivated the Dutch Consul General in Jeddah, Johannes Adrianus Kruijt, to assist him. Kruijt stated that the implementation of the hajj pilgrimage by Dutch East Indies pilgrims with other pilgrims had an impact on the dynamics of political development in the Dutch East Indies (pages 44-45).

The Hikayat Snouck Hrugronje during his visit to the land of Hijaz from 1884 to 1885 is considered his greatest academic achievement. Upon arriving in Jeddah on August 24th, 1884, Snouck continued his research on the Islamic world while also assisting Kruijt's work at the Consulate General in Jeddah.

Through Raden Aboe Bakar Djajadiningrat, the brother of the Regent of Pandeglang who has been living in Mecca for five years, Snouck opened a network in Mecca. There are names such as Habib Abdurrahman al Zahir, an Aceh War veteran from Yemen who was granted amnesty and received a pension of 10,000 Spanish currency per year (page 51). It is also worth mentioning Sayid Jaffar, Sayid Salim al Qadri, and the mufti of the Shafi'i school of thought, Ahmad ibn Zayn Dahlan.

Like a Muslim, Snouck performed the hajj ritual, such as the opening tawaf, upon arriving in Mecca.

Snouck disguised himself as a Muslim using the identity of Abdul Gaffar. Wim did not disclose this information. However, based on data from Kevin W Fogg citing Von Koenigswald, Snouck declared himself a convert by reciting the two shahadah statements on January 16, 1885 in Jeddah while wearing clothing symbolizing the Arab-style robe.

The accusation of involvement in the murder of French orientalist Charles Huber caused Snouck to leave Hijaz on September 19, 1855 (pp. 66-69). He returned to Leiden and taught at the Institute for Government Officials Education in the Dutch East Indies, before he decided to go to the Dutch East Indies that attracted him through news in the mass media.

Read also: Christiaan Snouck Hurgronje, a figure who is both admired and hated

Dutch East Indies

Snouck arrived in the Dutch East Indies during the Aceh War. The Muslim community was also dynamically moving. On March 28, 1889, Snouck departed from Leiden and sailed to the Dutch East Indies, a Dutch colony that would eventually lead him to become an Advisor for Indigenous and Arab Affairs.

Taming the Dutch East Indies became one of Snouck Hrugronje's challenges. His experience of living in Mecca and observing the Javanese pilgrims (in the Dutch East Indies) enriched his perspective in scrutinizing the dynamics in the Dutch East Indies.

Snouck went to Aceh seven times in a total of 44 months (Von Koenigswald, 1989). His study on Aceh is evidence of Snouck's seriousness. Not only in Aceh, but Snouck also established relationships in Java. One of them with the ulama Sayid Usman. In Java, Snouck traveled around Java from Batavia-Weltevreden to Buitenzorg (Bogor) then Sukabumi, Garut towards Galuh (Ciamis), Cirebon, Tegal, Pekalongan, Purbalingga, Kebumen, Purworejo, Banyumas, and Wonosobo (p. 108).

Regarding the strategy for taming the Dutch East Indies, Snouck suggested the implementation of an association policy for the Indonesian elite, reviving the influence of traditional groups and local customary law alongside Islamic law and separating the religious and political domains (of Islam).

Reading Wim's work about Snouck Hurgronje is not only about reading the brilliant story of an intellectual who influenced the historical narrative in Indonesia, but it is also a story of a human being who has weaknesses. Wim showed this in the end part about Snouck, which was quoted from the sociologist expert WF Wertheim who called Snouck arrogant, lacked sympathy for ordinary people, and stated that Snouck's duty to the colonial government resulted in oppression against the people of Aceh (page 522).

Reaching out to Snouck's personality in the end Johannes Peddersen's speech reflects a touch: It appears from his conversation that Islam could not be his ideal. But his human sympathy included the Moslem peoples and respected the religion, which gave their lives meaning (p. 520).

WIJANARTO, Author; Worked at the Brebes Culture and Tourism Office