Hidden Change in Late Colonial Urban Society in Indonesia

Abstract

From at least the early sixteenth century, when Tomé Pires acclaimed the marvels of Malacca, Westerners have evinced an interest in the cities of Southeast Asia, though for different reasons and from varying perspectives. Travellers like Cesare Fredrici, Ralph Fitch, and Gasparo Balbi were generally impressed with what they saw and compared it favourably in many respects with Europe of the 1580s. In the course of the two hundred years, however, this appreciation altered markedly. Western authors after the late eighteenth century took a less sanguine view and tended to describe towns and cities rather disparagingly as little more than collections of villages. During the late 1920s, the panorama made possible by the advent of air travel in Southeast Asia distinguished clearly between rural and urban areas, but showed the latter as thoroughly Europeanized enclaves. In the popular aerial photographs of the day, these cities appeared slick in their new tropical-colonial architectural style and uncomplicated by large or even particularly visible non-European populations.

The kampung, the city and the nation: Bhinneka Tunggal Ika in the everyday urban life of Kampung Peneleh, Surabaya, Indonesia

“…First, Kampung Peneleh and other kampung in Surabaya has a neighbourhood association called Sinoman (Abdulgani and Frederick, 1974). Sinoman is a neighbourhood mutual aid society, and in general members of this association were those considered to be 'true residents' of the kampung (Frederick, 1983). Scholars and historians have acknowledged Sinoman as a communal association that bring residents together, but exclusionary practices were observable towards 'foreign' ethnic groups such as Chinese, Arabic, Indian and Eurasian; and those who were not Muslims such as Christian Ambonese and Manadonese were not part of the Sinoman (Abdulgani and Frederick, 1974;Frederick, 1983) In the early twentieth century, Soetomo proposed to establish a Sinoman council (Sinomanraad) to represent the interests of kampung residents (Frederick, 1978).…”

“…As documented in the club's publications at the time, their members were predominantly the middle class who worked as doctors, lawyers, journalists and employees. Soetomo involved several kampung figures to fill positions in the club, such as Ahmad Djais – the kampung tailor who joined several political organisations (Frederick, 1983) – as a commissioner. In the late 1920s, the activities broadened by forming trade unions, cooperatives, banks, schools and courses.…”

“…First, Kampung Peneleh and other kampung in Surabaya has a neighbourhood association called Sinoman (Abdulgani and Frederick, 1974). Sinoman is a neighbourhood mutual aid society, and in general members of this association were those considered to be ‘true residents’ of the kampung (Frederick, 1983). Scholars and historians have acknowledged Sinoman as a communal association that bring residents together, but exclusionary practices were observable towards ‘foreign’ ethnic groups such as Chinese, Arabic, Indian and Eurasian; and those who were not Muslims such as Christian Ambonese and Manadonese were not part of the Sinoman (Abdulgani and Frederick, 1974; Frederick, 1983).…”

Semarang, From a Traditional City to a Modern City: Environmental Changes in History Perspective

“…There are urban villages that are synonymous with ethnic and tribal communities (see Figure 1), including Pedamaran Kampong, China Kampong, Moor Kampong, Kampung Melayu [36], Bugis Kampong [37], and ethnic Arabs [38] who lived partially in Kampung Melayu and others lived in Moor Kampong. In addition there are residential settlements Bumiputra also dominate urban villages in several other angles [35], [39]. The increasing population of cities that inhabit the village area, green land in the urban environment has diminished.…”