The Transformation of Cultural Values in Depok Society in West Java
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The Transformation of Cultural Values in Depok Society in West Java Fajar Muhammad Nugraha1*, R. Achmad Sunjayadi 2 1. Area Studies Department–Dutch Studies, Faculty of Humanities, Universitas Indonesia, Kampus UI Depok, Indonesia 16424 2. Department of History-Dutch Studies, Faculty of Humanities, Universitas Indonesia, Kampus UI Depok, Indonesia 16424 *E-mail: [email protected] Abstract In 2014, coinciding with the year of the ban on the re-establishment of the Chastelein monument by the Government of Depok, West Java, the results of a survey by the Population and Civil Registry Office of Depok summarized the distribution of Depok residents in 11 sub-districts based on religion. The results show a comparison between the number of Protestants and Islam as follows: Depok residents who are Protestants only amounted to 105,218 people, while Muslims in 2014 totaled 1,853,898 people. This statistical data can certainly provide evidence for the transformation of societal values. Meanwhile, many historical articles, both popular and scientific, discuss the origin of the name Depok as the Dutch language acronym De Eerste Protestante Onderdaan Kerk. This illustrates the fact that Depok was actually born and grew up with strong Protestant values. Using the historical and material culture approach, this paper analyzes the value transformation that occurs in Depok society to see the shift in the meaning of the Chastelein monument and the term “Belanda Depok” (the Dutch of Depok) used the semiology of Roland Barthes. The ban on the re-establishment of the Chastelein monument by Depok’s Government and the degradation of the meaning of “Belanda Depok,” which experienced a negative denotation, can be seen as a source of discomfort for Depok's “indigenous people.” Furthermore, increasingly rapid flows of urbanization have transformed Depok’s demography into an “Islamic” city. Understanding changes in values and the essence of pluralism as a consequence of flows of urbanization that cannot be stopped is the main key to maintaining peace and tranquility in urban society, especially in the city of Depok. Keywords—History of Depok; Semiology; Urban society; Value Transformation 1. Introduction Depok is one of Jakarta’s buffer cities that experience development and dynamics, geographically and also demographically. From an area of only 1,244 hectares to date, the area of Depok reaches 200, 29 square kilometers. Currently, Depok consists of 11 kecamatan (sub-districts) and 63 kelurahan (urban-villages). In 2016, the total population of Depok was 1,803,708 people (Wanhar, 2011; www.depok.go.id accessed March 17, 2018). Various fields of studies have explored Depok, both academically and popularly. This includes the field of anthropology and linguistics, such as the studies by Marzali (1975) and de Vries (1976). They discuss identity as well as history, social structure and the linguistic situation of Depok people. From the field of sociology, archeology, and history, there are Suryana (2004a; 2004b), Djafar (2005), Jonathans (2011), Wanhar (2011), Sunjayadi (2015), Kwitshout (2015), and Irsyam (2017). Based on a search of source data related to archives, data on Depok is widely found in Dutch from the colonial period relating to Depok as a center for Christian religious education. The amount of data relating to Christian education in Depok can be attributed to the name Cornelis Chastelein, a figure associated with the name “Depok” in the 17th and 18th centuries. Chastelein was a Dutchman who became a landlord in Depok and was once a Dutch East Indies Company employee and member of Raad van Indië (the Council of the Indies). Chastelein wrote a will in ancient Dutch on March 13, 1714. In his will, he bequest the Depok area to his workers who had embraced Christianity (12 families). They inherited 300 buffalos, two gamelan instruments decorated with gold, money for each family of 16 rijksdaalder, and 60 silver plated spears (de Vries, 1976). The 12 families were Bacas, Isakh, Jacob, Jonathans, Joseph, Laurens, Leander, Loen, Samuel, Soedira, Tholense, and Zadokh. This small Christian community initially consisted of around 200 people from Bali, Sulawesi, and Timor and was the first Christian community formed outside the Dutch urban community in Batavia (Lombard, 2000; de Vries, 1976). Then, in 1879, a seminary was established in Depok. According to Lombard, the Depok Christian community was more closed than the Christian community of Kampung Sawah Pondok Gede. However, their contacts with the surrounding population were limited and not so open. People who lived in Depok and had similarities with the Dutch were named Belanda Depok, meaning ridicule. Belanda Depok were indigenous people related to the Dutch, as well as Dutch people who did live in Depok. In 2014, the Government of Depok, West Java, implemented a ban on the re-establishment of the Chastelein monument. The monument was built in 1914 to honor Cornelis Chastelein and was demolished in the 1960s (Het Nieuws van den dag voor Nederlandsch-Indië, June 30, 1930; Jonathans, 2011; Sutanarihesti, 2018). 2. Methods This paper analyzes the value transformation that occurs in Depok society by using the historical and material cultural approach. The historical method consists of heuristics, source criticism, interpretation, and historiography. Historical primary source is obtained from ANRI (Arsip Nasional Republik Indonesia). The secondary sources, such as books, journal articles are also used as comparison. To see the shift in the meaning of the Chastelein monument and the term “Belanda Depok” (the Dutch of Depok) used the semiology of Roland Barthes. The prohibition of the re-establishment of the Chastelein monument by Depok’s Government and the degradation of the meaning of “Belanda Depok,” which experienced a negative denotation can be a source of discomfort for Depok's “indigenous people.” A. Depok and its Inhabitants Viewed throughout history, Depok can be seen from several periods, namely the pre-colonial, colonial, and post-colonial periods. In pre-colonial times it can be divided into prehistoric times, classical times, and Islamic times. As evidenced by archeological findings in the Depok area and its surroundings, Depok has been inhabited since prehistoric times. Based on these archeological findings, prehistoric sites in Depok can be divided into two groups. First, the farming sites in Depok, Kelapa Dua, Serengseng Sawah, Lenteng Agung, Parungbingung, Sawangan, Parung, Bojonggede, Cilebut, Citayam, Cikeas, Cibinong, Ciloa, Cileungsi, Citereup, Jonggol, and Cipamingkis, with findings in the form of Neolithic stone tools, such as square axes and pottery. Second, the distribution sites in Depok, Pejaten, Pasar Minggu, Lenteng Agung, and Cibarusa, with findings in the form of metal objects, such as bronze axes, iron spears, bronze statues (Timadar, 2008 cites Djafar, 2005). However, evidence has yet to be found from classical times (Hindu-Buddhist) in Depok. In an old Sundanese literary work from the 16th century, Bujangga Manik mentioned the names of places around Depok. The names of the places were Cibinong, Tandangan, Citereup, Cileungsi, Bukit Caru, Gunung Gajah, Ciluwer and Ci-Haliwung (Ciliwung). However, he did not mention the name “Depok” specifically (Timadar, 2008 cites Djafar, 2005). Evidence of archeological relics from the Islamic period in the Depok area in the form of mosques, tombs, and sacred wells used before the entry of Islam was uncovered. The mosques and tombs are located in the Cibinong area, Pancoran Mas, Bojong Gede (Timadar, 2008). Unfortunately, written evidence that supports their existence has not been found yet. Regarding the entry and development of Islam to Depok, not much has been revealed. Depok is geographically located in the middle of the three regions: Cirebon, Banten, and Sunda Kalapa. Therefore, the entry of Islam into Depok could be after the three regions were Islamized. Thus, it is suspected that Islam begun to enter Depok from the 17th or 18th century. The name “Depok” was recorded in history when Abraham van Riebeeck, a merchant of the Dutch East India Company in 1703, traveled to the region from Batavia. The route is Batavia-Cililitan-Tanjung (Tanjung Barat)-Seringsing-Pondok Cina-Depok-Pondok Pucung-Bojong Manggis-Kedung Halang-Parung Angsana (Sobari, 1994). Logically, the names mentioned, including the name “Depok” indicates that Depok already existed in the previous period. The keyword related to Depok is the name Cornelis Chastelein (1657–1714), a former VOC official who owned land in the Depok area and its surroundings, including in Seringsing. The archive record of Cornelis Chastelein found at ANRI Jakarta is an archive relating to the permit to establish a sugar mill in Seringsing (ANRI Collegie van Heemraden Res May 5, 1696–30 Dec 1702). Chastelein bought land in Seringsing, between Batavia and Buitenzorg, on October 15, 1695, for 350 rijksdaalder (Kwisthout, 2015). However, the name “Depok” has not been mentioned yet. Depok seems to be a joint name (verzamelnaam) of several plots of land which are put together, as Cornelis Chastelein refers to as the land south of Batavia. On February 15, 1696, Cornelis Chastelein received a plot of land in Mampang as a gift from the government in Batavia. On May 18, 1696, Chastelein bought Depok land which shares borders with Mampang from Lucas der Meur. In 1711, Chastelein obtained land in Karang Anjer from the government in Batavia. Two other plots of land located side by side on the east bank of the Ciliwung River were purchased by Chastelein in 1712 from a Chinese named Tio Tong Ko, and in 1713 from a Balinese named Capie Oessien (Kwisthout, 2015). Chastelein had the idea and belief that there was only one way to make the colonies in the Indies prosper, namely through the formation of an agricultural society (landbouwgemeenschappen), which was based on the principles listed in his writings from 1686 and 1705. According to Chastelein, agriculture was more important than the trade policy of the VOC.