A Note for Matijn Eickhoff
riday, 25 March 2011. Dr Martijn Eickhoff Dutch history of archeology researcher was presented His work-in-progress presentation about “Sleeping Beauties, Hidden Forces: Archeology in Indonesia in colonial and post-colonial times and the formation of heritage”. This discussion was held by The Java Institute of Soegijaprananta University. This discussion is free and open for everyone, but not more than 15 people attended it, seem almost of them are lecturer and older than me.
In His research Martijn try to find the formation heritage of Indonesia, ownership or of clustered, shared or contested heritage. Which people or institutions decide who is or who is not allowed to participate in the dominant sense of belonging connected to the site? What are the political, social, cultural and economic/commercial consequences of these decisions?
From His presentation, He gave many example how the Dutch and also the British really care and concern to the Indonesian heritage. Many temple are excavated and renovated at that time, such as Borobudur and Prambanan. Almost the picture and explanation seem the big contribution of the Dutch to preserved Indonesian heritage. Only two picture shown the heritage destruction caused by the Dutch, which are Puputan war picture. The consequences of that war are the destruction of the Palace.
I think only 5 person that actively participate in this discussion, and the time is running out. So I do not have time to asked to Martijn. Just a few minute before we leaved that room, I have a chance to asked. “Did your research only concern about the contribution of the Dutch colonial to preserved and heritage formation? How about the destruction?” He answered “Of course, we studied it both side, such as at Puputan war” I gave a short explanation why I am asked about that, at lease the research became fair and objective. I told to Him, another example the Dutch involved destruction is at the time of Herman Willem Daendels, as Governor-General of the Dutch East Indies. Daendels command the build of road post from Anyer to Panarukan as a defend strategy against British Battleships, at 1808.
That story is so familiar when we studied about Indonesia at colonial time. But there is a little pieces of that story that not fully revealed. This story I have found at the time as researcher of Indonesian Pluralisme Institute, at Lasem sub district of Rembang, Central Java. Almost two years I have been stayed there doing research action about culture and history of batik Lasem. There is folklore about struggle of “Lasem rebel” against Dutch policy about build road post. This story inspired local Pembatik to made batik with Watu Pecah motif. Watu Pecah mean broken stone, it motif describe the misery of the women (pembatik) those left by the husband recruited by VOC to work forced to build road post.
I am so curious with it folklore, finally I found copy of Babad Badrasanti which include with Carita Lasem. Babad Badrasanti is a Local wisdom Buddhism life guidance, it wrote by mPu Santibadra (1480). While Carita Lasem wrote by Ki Kamzah (1863), decent of mPu Santibadra. Furthermore about Babad Badrasanti and Carita Lasem I wrote in brief story Belajar Sejarah Minor di Lasem. I am so excited with the detailed of story from Carita Lasem. A part of this told about heroic story the struggle of the last Majapahit Imperium against VOC arbitrariness. The “Lasem rebel” are so anger with arrogance of VOC because the was destructing their temple, as a foundation of road post. The remaining stones of the temple been throwed out to the sea, because they does not want the local people come back to the temple, that possibly re-consolidate against VOC.
Actually “Lasem rebel” is a term is used by VOC to the local militia that struggle against them. The most famous Lasem rebel are Tan Kie Wie, Ui Ing Kiat (Widyodiningrat), Panji Margono they known as Three Heroes. Panji Margono is the descent of mPu Santibadra, one of royal family of Lasem Kingdom, which is Lasem Kingdom is a small part of the imperium Majapahit. So we can say that Lasem is the last existence of Java-Hindhu-Buddhism authority after the fall of Majapahit. At that contrary we can saw the collaboration of Java people, Java-Champa people, Chinese people, Hindu-Buddhism people, Taoism people and Moslem people against VOC.
There are many things in Lasem we can studied, but the research program of Indonesian Pluralism Institute was done there. The struggle spirit of Lasem rebellions is burn me out to keep on mind, doing autonomous research, and hope someday will found a chance to do deep research.
 Buleleng Palace, I thing at Puputan Jagaraga War. Martijn not clearly describe those picture.
 Batik maker. Labour-artist who made the Batik.
Posted on March 27, 2011, in Artikel and tagged batik lasem, Borobudur, Colonialism, Heritage, history of archeology, Matijn Eickhoff, Post-Colonialism, Sejarah. Bookmark the permalink. Leave a comment.