HUMANIKA Vol. 19 No. 1 (2014) ISSN 1412-9418 Hadrami Diaspora In Karimunjawa Rabith Jihan Amaruli

HADRAMI DIASPORA IN KARIMUNJAWA: Between Identity Maintenance and Assimilation

Rabith Jihan Amaruli History Department–Faculty of Humanities, Diponegoro University Jl. Prof. H. Soedarto, SH Tembalang Semarang 50275 Email: [email protected]

Abstract

This study discusses the Hadrami diaspora in Karimunjawa, between identity maintenance and assimilation. Through oral history, this study found that the coming of Hadrami in the early 20th century in Karimunjawa was solely motivated for economic reasons. They lived and improved their quality of life by working as laborers in the Chinese traders. The economic limited access caused Hadrami in Karimunjawa were not played an important role both in economic and Islamic teaching. For economic reasons as well, their numbers had dwindled in the mid of 1990s20th century. Most of them moved to Semarang and Jepara while the small group still survived in Karimunjawa. As a sayyid family, the Arabs in Karimunjawa did intermarriage mixed marriages (between sayyid and non-sayyid). The role of the Comment [WU1]: Bapak, how about if we use a Arabs in Karimunjawa was begun from Sayyid Abdurrahman era whose became the term of intermarriage? new icon of the Majelis Al-Khidmah, a teaching institution based in Surabaya. Recently, it has branches in many parts of Indonesia.

Keywords: diaspora, Hadrami, identity, assimilation

I. BACKGROUND In that process, I met with Sayyid Abdurrahman Al-Hamid, a This study began from my Hadrami descent who had long lived involvement when I conducted Social in Karimunjawa. The meeting made Research Methods course at me interest to explore more about Department of History, Faculty of Hadrami in Karimunjawa. Writing Humanities, Diponegoro University in

Karimunjawa islands. At the same to migration, ethnicity, and social integration time, some reasearch counterparts and in Karimunjawa are extremely useful for this I were was also involved in research study. My special thanks to Mahendra Pudji P. project of maritime ethnic 1 Utama whosefor gaveiving me some important acculturation in Karimunjawa islands. references about ”diaspora‘. Last, As an amateur in English writing, I should say 1 I should say thank to Mahendra P.udji thanks to Noor Naelil Masruroh for her Utama and A. Dwihendrosono (†) for our a kindness to read and correct and fixed this great discussion whenile we stayeded in article. Karimunjawa. Some important inputs related

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about Hadrami in Karimujawa is plantation, especially copra as a interest, considering Sayyid leading commodity. The Chinese Abdurrahman is one of Hadrami Arabs introduced the first grocery stores, who‘s still ”remains‘ in the mid of pawn shops, and mortgagees the Karimunjawa multiethnic society. lending of capital to society. Comment [WU2]: May I say that one of Chinese activities were mortgagees? --> Karimunjawa as a multiethnic Controlling over the important of orang yang sering ngutangi Pak. society appears of the ethnic economic access had made the compositions that has stayed, settled, Chinese as the rich man. Most of them and inhabited in the islands, i.e.: Java, used his wealth to lured girls to be Madura, Bugis, Mandar, Bajau, and concubines (Interview with Asrini, Buton. The administrative center June 4th 2013). She was well-known located in Karimunjawa village , as an elder and baby masseur. Her which is also become the research father, Mulyani, was a police officer in location. The village shows that the Dutch colonial period. The Javanese are the majority of the Chinese in Karimunjawa derived from population. Although derived from Lasem, Jepara, and Semarang. various ethnics, the social life in Uncommonly, when they came to Karimunjawa is closer to Javanese life. Karimunjawa, the Chinese traders It can be seen from the type of brick carried laborers (workers) from their houses, traditions, and their daily regions. Some of the workers are language. It is very easy to find people Arabs (Interview with Asrini June 4th who speak Javanese fluently, whatever 2013; Sayyid Abdurrahman, June 2nd their ethnicity. It is why, the ethnic 2013). origin who are inhabitted of the islands In the Post-colonial period, the can not be identified easily. The ethnic ethnic composition in Karimunjawa compositions in Kemujan village, the gradually changed, the Chinese who closest village from Karimunjawa previously played an important role in administrative center, are revealing a the economic, they leaved different face. In Kemujan, especially Karimunjawa when the Japanese in Batulawang, which has become occupation. Ba Kin Ting/ Ba Ging Bugis community in Karimunjawa, we Sing for example, a wealthy merchant will easily find Bugis houses on stilts of copra, decided returned to Lasem that stands in the amidst of the and died there. It was confirmed in mangroves and reeds. We will find a 1965. Many Chinese leaved lot of people speaks Bugis than the Karimunjawa in the Post-G30S. For Javanese, although Javanese language tThe Chinese who remained in is not an obstacle for them. Karimunjawa, decided to change their The ethnic population in name and religion based on the Karimunjawa also consists of two government‘s insistence. Hong Tek, foreigners ethnic, they are Chinese and for example, was one of the five Arabs. Since the colonial period, the wealthy Chinese merchants in Chinese and the Arabs had been Karimunjawa, decided to stay in existed and demonstrated their Karimunjawa. He became existence in Karimunjawa. The moesleamMoslem and changed his Chinese economy activities played an name to Widodo. His ability in writing important role regarding to coconut became the reason why he was

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selected to be Carik (village development, the people displaced secretary). Up now, there are only two from one area to another within a identifiable Chinese families in specific region or territory, it may also Karimunjawa (Interview with Asrini, be included in the diaspora category June 4th 2013). (Ember, Ember, and Skoggard, 2005: For different reasons, the Arabs xviii; See also Hall, 2006: 475). Based Hadrami began to leave from on the most prominent reasons, the Karimunjawa (Interview with diaspora can be divided into five types, Martoyo, June 4th 2013). There are i.e. victim, labor, trade, imperial, and two Hadrami clans who still remain, cultural diaspora. The emerging types namely Sayyid Abdurrahman in of diaspora are motivated by changing Karimunjawa and Faisaluddin in definitions of it and the symptoms as Kemujan. This study intends to reveal the reference (Cohen, 1997: ix-x). the existence of Hadrami in In that context, Hadrami Karimunjawa followed by the main diaspora can be placed in to trade and questions. What is the motivation of labor diaspora. Practically it caused all Hadrami arrived in Karimunjawa? Hadrami immigrants evolved the trade How are they maintains of their and labor. In fact, the typical of existence in the multiethnic society of newcomers of Indonesian Hadrami in Karimunjawa? What are the taken the late 19th century was worked as options for them to maintain their shop assistants or small traders which identity or assimilate? The answers of referred to their who had been a these questions are expected to provide resident in the archipelago (Kesheh, a comprehensive understanding about 2007: 15). After received salary, they the existence of Hadrami in became as like as the number of Karimunjawa. independent Chinese traders. Most of them would be middleeconomic brokermen by buying import goods II. METHODOLOGY from the European firms and reselled it to other dealers or consumers in The Hadrami existence in Indonesia (Kesheh, 2007: 16). Since Karimunjawa can be analyzed by his arrival, Hadrami could be using concept of diaspora. The integrated easily with the locals. They diaspora is derived from the two word had been thoroughly assimilated with ancient Greek namely dia (”through‘) the indigenous in three or four and speirein (”spread‘ or ”sow‘). generations. The main factors were Diaspora refers to sociological concept that the majority of immigrants were of trans-national and trans-cultural. It men. There were fairly high is about the displacement of intermarriages between Hadrami and inhabitants in the territory or region of native women (Berg, 2010: 33). Now, their culture, accompanied by the these conditions generate two groups formation of cultural identity in a new of the Hadrami immigrants in place with oriented to cultural origin. Indonesia, namely walaiti (original) Originally, the concept of diaspora and muwallad (hybrid). By the used to see the context of trans- immediate results of the Hadrami national migration. However, in its hybrid descent diaspora made them to

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become the majority group of their economic dynamics, and even in their community (Kesheh, 2007: 18). socio-religious life reform. In this Traditionally Hadrami divided context Hadrami immigrants are faced into a complex social stratification two important choices between system affects almost every aspect of maintaining their identity or life, including their employment. The assimilation. The question about social division enforced Islamic legal Hadrami identity maintenance become principle (kafaah), for example, the become a great debate today. This is women are only allowed to marry with because the Hadrami has played men who have equal or higher of between two identities, they must social status. The highest class in assimilate into indigenous community Hadrami is sayyid, the social elite as a process and to maintain their groups who claim to be a direct status as the taken results of cultural descendant of the Prophet Muhammad values, one of which is maintaining Pbuh, especially from his grandson nasab (lineage) (Abushouk and Husayn. On the basis of the sayyid, Ibrahim, et. al., 2009: 9). The issue of they respect as Islamic teacher, and sayyid and non-sayyid can be an kind of mediator in tribal disputes. example of this phenomenon, because Some sayyid even considered to have the lineage for the Hadrami is not only supernatural powers. The famous merely cultural but also religious sayyid‘s tomb is considered sacred and issues. However, the issue of sayyid popular place to do certain activities and non-sayyid can‘t be understood such as pilgrimage (Kesheh, 2007: 21- with the organization or a particular 22). theological concept. It‘s religious Beside sayyid group also known dynamics associated with social and as the non-sayyid. Those Arabs who economic factors among Hadrami, as fall into this category is masayikh well as the broader stratification, (scholar), qabail (tribal chief), political, and economic position masakin, and dhuafa (the poor). The system, etc. (Manger, 2010: 12). masayikh and qabail sometimes have This study is examined by oral same religious role, although they history method. It is selected because remain lower position from the sayyid, it is one of the most suitable method to while masakin is large groups which describe the existence of the Arabs are includes of merchants, artisans, (Hadrami) in Karimunjawa which is artists, followed by dhuafa people. lack of sources including the supported Although it has maintained in documents. The oral history method is Indonesia until the 20th century, but also very suitable for work in writing Berg observed that it had collapsed in of local history which also has a the late 19th century. According to similar problem. Because more him, became a sayyid did not personal, local, and unofficial guarantee a higher status (Berg, 2010: documents, so it hard to survive 23). (Thompson, 2012: 3). As a result, the Comment [WU3]: Bapak, where is the Social, political, economic, and lives of ordinary people, for example, sentence refer to? Especially they hard to survive. different cultural conditions requires who barely received attention in them to make important changes both official government records, will be in social stratification, integration, pass by the time. Therefore, oral

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history as one of the method to explore common in Karimunjawa, therefore the ordinary people experiences , inter-ethnic meetings intensity is so overcome the limitations of the written high. Many interethnic marriages are documents which are not many and performed, resulting in a hybrid often not well maintained. The oral generation who lived and settled in the history also can highlight a few islands. The massive migration waves episodes of a dark and mysterious occurred during the 1950s from history (Roosa and Ratih via Nordholt, various regions of Central Java, et. al., 2008: 177). The materials in the Madura, Masalembu, and Sulawesi to oral history are the experience of Karimunjawa Islands. In the new area people‘s life. It is provide closely to they lived in some parts of the islands, the resemble sources, which basically since the early 1980s Karimunjawa published in autobiography, only in a village/island became autonomous broader scope (Thompson, 2012: 5). villages, follwed by the other villages The main problem is the writing such as Kemujan, Parang, Nyamuk, through oral history becomes very and Genting, which defined as part of subjective. Therefore, to conduct oral the Karimunjawa islands sub-district. history, the historian must do what is The migrant from Central Java, called ”working through‘ their particularly from Jepara, has become a connection with the emotional part of Karimunjawa population since response of the people who Dutch colonial era. In this period the interviewed for. The ”working Chinese had an established position in through‘ is a continue process to Karimunjawa village. They played an reexamine assumptions that have been important role in copra plantations and ingrained in us, to check what we its trading. They also opened the first think is reasonable, or to view what we grocery stores in the village. Mastery control, therefore it will not to appear over the most important economic on the surface (Roosa and Ratih via areas put the Chinese as the rich. Most Nordholt, et. al., 2008: 180). of them use their economic wealth to lured women to serve them, the women were so-called to be Javanese III. RESULT AND DISCUSSION mistress (gundik). Most of the Chinese in Karimunjawa migrated from A. Karimunjawa as a multiethnic Semarang. When they came to society: a sosiosocio-cultural view Karimunjawa, they brought the Arabs to help their trade. That is why, until Karimunjawa is a typical of now there are also Arabs descent in multi-ethnic society marked by the Karimunjawa. Based on the existence of some ethnic groups information, until 1960‘s there were a including Java, Madura, Bajau, Bugis, lot of Chinese who lived and died in Buton, and Mandar. There are many Karimunjawa. They were buried in the Bugis people whose still builds homes village‘s grave. Unfortunately, the by using stage, the Buton and Bajau evidence of their presence has lost and prefer to stayed around at the beaches destroyed by the irresponsible hands. in Karimunjawa. Meanwhile, the Since the end of the Dutch Javanese and Madurese existences are colonization, the composition of

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Karimunjawa population began to them are Christians and they were change. Most of the Chinese leaved entirely Protestant. Most of the the islands during the Japanese Christians in the late 1960s to 1970s occupation for security reasons. The are civil servants. They assigned in Chinese immigrant increasingly civil workers and military agencies, shrinking after G30S 1965. Only a few most of them came from the outside of people who decided to live in the islands. In order to serve worship Karimunjawa and later they changed congregation and social activities, the their names and converted to Islam Council of Indonesia Chruch (Interview with Asrini, June 5th 2013). commissioned a priest in Karimunjawa With economic reasons, since the (Interview with Pastor Matius Slamet, 1990s, Arabs in Karimunjawa has also June 4th 2013). leaved from the islands. The conditions caused shrinking in B. The first Arabs generation in number of Chinese and Arabs. Until Karimunjawa today, there are only two Chinese and Arabs families that can be identified in It is hard to determine who is se Karimunjawa. One One of them lived the first Arabs in Karimunjawa. The in Karimunjawa and another in story states that the Sayyid Abdullah Kemujan. whose tomb is in Kemujan village is Although the majority of the first Arab in Karimunjawa . In fact, Formatted: Font color: Red, religious adherents in Karimunjawa he cited figures predate the leading Indonesian (Indonesia) are MuslimMoslem, Karimunjawa is a before Islamic preacher, pluralistic society seen in terms of MMoeuMoesleaeaim missionaries in Formatted: Font color: Red, religion. Since the late 1960‘s in the Karimunjawa Sunan Nyamplungan. Indonesian (Indonesia) Karimunjawa village began to grow Regarding the figure of Sayyid Formatted: Font color: Red, Indonesian (Indonesia) Christian community. Their presence Abdullah, there is no complete and Formatted: Font color: Red, in Karimunjawa might had ttakeaken definitive information. The only Indonesian (Indonesia) place long before the 1960s by Dutch information obtained is come from the Comment [WU4]: Pak, apa maksud ini? and Chinese influences. Along with story of the Village Chief officer of kalau yang dimaksud dalam bahasa their departure during the Japanese Kemujan, H.M. Yuslam Said, he got Indonesia adalah angka tahun di nisan Sayyid Abdullah lebih tua dibandingkan occupation, the number of Christians the information based on his spiritual dengan angka tahun di nisan Sunan decreased drastically (Interview with meeting with Sayyid Abdullah. Nyamplungan ---> The written year figures on Sayyid Abdullah headstone is older than Pastor Matius Slamet, June 4th 2013). According to Yuslam, Sayyid the figures on Sunan Nyamlpungan. In fact, although Christianity has Abdullah was a propagator of Islamic Formatted: Font color: Red, gained a well-established position, leader that coming from Gujarat, India. Indonesian (Indonesia) characterized by the presence of two His wife was a daughter of Chinese Formatted: Font: (Default) Times Pentecostal Church, built in 1968 in descent who came from Palembang. New Roman, 12 pt, Font color: Red, Karimunjawa and 1990s in Kemujan, During Islamization, Sayyid Abdullah Indonesian (Indonesia) the Christians remain a minority. Until and his wife worked as a draper. 2010 they only could be found in two Yuslam was not mention exactly when villages. In Karimunjawa, 4,446 he came to Kemujan, he just said that residents are only 42 Christians the life span of Sayyid Abdullah was consisting of 15 Catholics and 27 standing before the Demak Kingdom, Protestants. In Kemujan, from 2,750 the first Islamic kingdom in Java. His populationpeople, only 18 people of desire to meet Sayyid Abdullah must

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be followed by reading Quran. Hence Karimunjawa. The toponymic legend the practice of recitation of the Quran of some areas in Karimunjawa (like is the most favored by Sayyid Legon Lele, Cik Mas, Nyamplung Abdullah. Whoever visits to his tomb Ragas, Legon Boyo, etc.) in for ziarah (pilgrimages) or attends Karimunjawa are always associated event of Sayyid Abdullah Haul, are with Sunan Nyamplungan‘s figure. In suggested to read the Quran (Interview fact, the myths behind the Edor snake, with H.M. Yuslam Said, June 6th which is endemic fauna in 2012). Karimunjawa is also associated by the This information may be sacred (Interview with Sutrimo, June difficult accepted by scientific logic, 5th 2012. He is Karimunjawa village but it confirms of the important elders, Javanese). It shows that the position of Sayyid Abdullah in the position of Sunan Nyamplungan is community. Some information from very important for socio-religious life several religious figures in of the community. His grave is always Karimunjawa stated that Sayyid crowded with pilgrims every Monday Abdullah was merchants and scholars and Thursday, they are just visits, propagator of Islam, the Prophet‘s asking the blessing from Sunan, or descendants named Al-Attas even pay their nazar (vows). The (Interview with Sayyid Abdurrahman, MuslimMoslem believes that ignoring June 2nd 2013; Interview with K.H. nazar will be bad for their future life Abdul Muin, June 5th 2013). This (Interview with Andi Bugis, June 6th titleIt is reminiscent of the title used 2012. He lived in Batulawang, by the original sayyid whose comes Kemujan, Bugis). from Hadramaut. In addition, some of To the right of Sunan the pilgrims who visits the tomb of Nyamplungan‘s tomb, there is also Sayyid Abdullah Al-Attas derived tomb of Sayyid Abdullah (different from Singapore and Malaysia, so it with Sayyid Abdullah in Kemujan), becacome the interesting facts. but there is no adequate information If we agree of with Berg‘s about this figure. In addition, the title opinion that the Walisongo (the nine of Al-Attas listed in the tomb, however MoesleamMoslem missionaries), there is no obtained confirmation of primarily Sunan Kudus, is a the validity of this figure. Aside from descendant of Al-Imam Ahmad ibn Isa Nyamplungan, the tomb of Sayyid Al-Muhajir, the ancestors of sharif of Abdullah also can find in in the Hadramaut sayyid in the archipelago, common grave of Karimunjawa the next Hadrami Arab descent in village. Interestingly, this latter Sayyid Karimunjawa is Sunan Nyamplungan Abdullah is also has title of Al-Attas. or Amir Hasan (Berg, 2010: 175). Apparently, Sayyid Abdullah is the Another sources mentions that Amir last top generation Al-Attas generation Hasan is a son of Sunan Kudus who in Karimunjawa. It is not clear where later became adopted son byof Sunan is Sayyid Abdullah came from. Based Muria. Like his ancestor, Syeikh Amir on information from elder villagers, Hasan or Syeikh Murti, later known as Sayyid Abdullah was newcomers and Sunan Nyamplungan transformed into lived in Karimunjawa village mosque. a staunch propagator of Islam in He spent time to worship of the God

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and took care of the mosque. He died children with Al-Hamid, he wish that at a young age without leaving wife his son can be the one to always be and children. The sacred figure touted grateful for all the favors, given by as evidenced by the light rays coming God, either in a state of love and grief out of his grave for a few days after his (http://ahlulbait.blogdetik.com/2009/0 death (Interview with Asrini June 5th 1/22/marga-al-hamid-3/, downloaded 2013). The next Arabs Hadrami on July 19th 2013). generation in Karimunjawa is the Al-Hamid was born in the city of family of Al-Hamid started by their Inat, and blessed by five sons each ancestors Sayyid Muhammad Al- named: 1) Muthahhar, which is a Hamid from Semarang. descendant of Al-Hamid —Al-Aqil Muthahhar“ of his son named Aqil ibn C. The 20th Hadrami generation in Muthahhar; 2) Omar, who became Al- Karimunjawa: between identity Hamid offspring, —Al-Salim ibn Comment [WU5]: Pak, maksudnya maintenance or assimilation Omar“, from his son Salim ibn Omar. yang ke-20? This figure much gave the descendants Al-Hamid is one of many of Al-Hamid primarily located in Hadrami clans which are found in Indonesia; 3) Abdullah; 4) Abu Bakr, Indonesia, in addition to Al-Attas, As- and 5) Alwi, each offspring are mostly Saggaf, Al-Haddad, Al-Habsy, and located in Hadramaut. Al-Hamid ibn others. As a family of Hadrami Arab Syeikh Abi Bakr passed away in the descent, Al-Hamid clan is in the city of Inat in 1030 Hijriyyah sayyid category, the first class of the (http://ahlulbait. social structure of Hadramaut groups. blogdetik.com/2009/01/22/marga-al- They are descendants of Husayn, a hamid-3/, downloaded on July 19th grandson of the Prophet Muhammad 2013). Pbuh. They get a degree Habib (for Based on the research, clan of men), and Hababah (for women) Al-Hamid, who is the first come to (Berg, 2010: 33). Only in their home Karimunjawa is Sayyid Muhammad country, habib has an important Al-Hamid from Semarang. It is not position in socio-religious life of the surprisingly, because Semarang Indonesian people, especially among become became one of the centers and Moeusleaim traditionalists. important Hadrami Arab colony in the According to the story, a northern coast of Central Java beside character whose first earned nickname Pekalongan. In the early of the 19th (title) — Alhamid“ is Waliyyullah century, the arrival of the Arabs in (saint) called Al-Hamid Al-Syaikh ibn Semarang, aimed to tempt fate in Abi Bakr ibn Salim ibn Abdullah ibn trading. Despite trading, there were Abdurrahman ibn Abdullah ibn Al- also Arabs who became religious Imam Abdurrahman As-Saggaf. Al- advisor and tabib (Kroef, 1953: 305 Hamid title bears based Arabic, the via Fitriyana, 1987: 39). They came to meaning of hamid is a person who Semarang not as large traders, but as always be grateful for all the blessings small merchants. Usually, they were given by Allah Swt.. According to the also involved in import-export trade meaning, it cause Al-Syaikh Salim ibn activity. The arrival of the Hadrami Abi Bakr gives the name of one of his who was came from Hadramaut by

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invitation of their relatives in became religious advisor, teachers, Semarang. Hence, these newcomers and even be a healer. While they were did not have difficulty to venture falling into poverty, should try their capital and life in the colony. It cause fortune, working on the rich that the Arabs in Semarang generally merchants, including Chinese. comes from the same place in In this context, Sayyid Hadramaut. Muhammad Al- Hamid followed by Since 1870 steamship voyage one of the wealthy Chinese merchants between the Far East and the Arab in Karimunjawa. There is no sufficient experiencing rapid development. So information when and where Sayyid that the migration of Hadramaut to Muhammad was born. The A Indonesia was become easier. In 1885, conclusive information about Sayyid the number of Arabs in Semarang Muhammad Al-Hamid was his reached 673 people, while the number original that he came from Kampung of Arabs in Jepara reached 77 people. Kuningan, Semarang. There is also no From that numbers, the Arabs definitive information about when generally were born in the archipelago Sayyid Muhammad Al-Hamid came to (Berg, 2010: 96). They lived in the Karimunjawa. By speculate intention, coastal areas which are then since young he migrated to transformed into an important Arab Karimunjawa and became an assistant colonies stretching from Palembang, in a grocery store owned by a Chinese. Batavia, Cirebon, Pekalongan, According to Sayyid Abdurrahman Al- Semarang, Surabaya, and Gresik. The Hamid‘s calculation, one of the sons of Arabs colony in Semarang was older, Sayyid Muhammad Al-Hamid who as old as in Pekalongan. In 1819, the currently lives in Karimunjawa, in Arab colony in Semarang was old 1930s was likely her father arrival to enough led by the head of the colony. Karimunjawa (Interview with Sayyid At the span time between 1840 and Abdurrahman, June 2nd 2013). Sayyid 1855, some Arabs would accumulate Abdurrahman Al-Hamid‘s calculation large capital and wealth that can be is perhaps true. It is remembering that enjoyed by their children and 1930s were periods of deterioration in grandchildren. However, there wew the economics of the Arabs in were many impoverished Arabs. Some Semarang due to the economic crisis. of them were raised economically by The results of production could not be marrying the rich native women. In marketed, particularly export crops Semarang, the Arabs were not hasve such as tea, sugar, coffee, rice, and their own territory. They settled in the perfumes. Therefore the Arabs trade Malay region which also commodities in Semarang limited of accommodated the Chinese. There was leather, copra, and batik. In addition, also a mosque to daily praying which there were many Arabs who became was built by the Arabs (Berg, 2010: moneylenders. It was also caused by 106). Although economic motives, the shortage of regeneration efforts among trade was so thick in the life of the Arab families in Semarang (Al- Arabs, the other motives were such as Djoefri, 1938 via Fitriyana, 1987: 71). of Islamization, it could not be A few years after he lived in considered trivial. Many Arabs later Karimunjawa, Sayyid Muhammad

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married a Bugis woman named completed primary education in Asiyah. From this marriage, Sayyid Karimunjawa. After finishing his Muhammad endowed five children, primary education, he continued to namely Rugaiyyah, Elok, Thohir (died secondary education at the junior when he was child), Fatimah, Nur secondary school (madrasah), also in Khalijah, and Mukhsin (now he stays Karimunjawa. Unlike when he in Jepara). After his first wife died, underwent primary education that was Sayyid Muhammad married again with filled by a non-religious subjects, the native female, named Amirah. Sayyid Abdurrahman deeply enjoyed From that second marriage, Sayyid of his secondary school in madrasah Muhammad gained a son named which was provide more servings of Abdurrahman Al-Hamid, Al-Hamid religious subjects, especially Arabic. generation successor in Karimunjawa He was so very enjoyed Arabic (Interview with Sayyid Abdurrahman, subject and always got high mark June 2nd 2013). A year after the birth compared to his other friends. of Abdurraham, Sayyid Muhammad Therefore, after completing the died. He was buried in a Karimunjawa madrasah, he won a scholarship to common grave near to the tomb of continue her education in Madrasah Sayyid Abdullah Al-Attas. Some At-Thohiriyah Tanah Abang Jakarta. people believes that the sayyid family He studied and sharpened his ability in has a distinctive feature. The family Arabic to the Egyptian scholars, Some of the features that distinguish Sayyid Ahmad. In Jakarta Sayyid from other family is the believesf that Abdurrahman met Nur Zain, a man if the wife bear a boy then, the mother from the Seribu Islands which later would die soon. Some people became his adoptive father. In alsoThey also believe that the body of Madrasah At-Thohiriyah, Sayyid a sayyid will not rot because guarded Abdurrahman showed satisfactory by Allah. It was supported from the progress. Madrasah recommend him to statement of Asrini. She said that the continue his education in Medina. relatives of Sayyid Muhammad who‘s Therefore required to pay IDR 60,000 from Semarang can converse with the as registration requirements, whereas tomb of Sayyid Muhammad in Arabic his adoptive father in Seribu Island did Comment [WU6]: Pak apakah ini (Interview with Asrini, June 5th 2013). not provide an answer to pay the artinya Bahasa Arab? Sayyid Abdurrahman Al-Hamid registration fees, he then discouraged was born in Karimunjawa in 1941. A (Interview with Sayyid Abdurrahman, year later, his father died. Because of June 2nd 2013). the economic conditions that are no After completion his education longer of life improvement, all his in Madrasah At-Thohiriyah in 1961, children of the first wife of Sayyid he returned to the business in Muhammad decided to move from Karimunjawa by selling timbers. At Karimunjawa to Kampung Kuningan that time, his market area was following their relatives in Semarang. Karimunjawa to -Semarang. The Sayyid Abdurrahman decided to stay intensity round transportation between in Karimunjawa because he has a Semarang and Karimunjawa then mother in Karimunjawa. Like other introduced him to Al-Habib Lutfi ibn children, Sayyid Abdurrahman Yahya, a sayyid who nowadays

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become one of the charismatic leader with the Arabic rather than Javanese from Pekalongan. On that time, Al- name, such as Endang or Bambang. Habib Lutfhi ibn Yahya is still actively According to him, the Javanese name running the cloth business. In a tone of feels less solid and less Islamic. humor, Sayyid Abdurrahman said: Sayyid Abdurrahman also provide —previously, Luthfi has black skin, like Arabic name for people who ask for me, because he often heated by sun. naming their child, such as Recently he has white skin“ (Interview Muhammad, Bahr Ulum, Fatimatus with Sayyid Abdurrahman, June 2nd Zahra, etc. In terms of music as his 2013). Its proximity to Al-Habib Lutfi hobbies, Sayyid Abdurrahman prefer ibn Yahya gives a deep impression. Shalawatan and Gambus Arabic, for Sayyid Abdurrahman stated that Lutfi example the shalawat are recited by is was the one of thewho has Al-Habib Syaikh ibn Abdul Qadir As- sponsored s for him to be appear to be Saggaf from Solo., playing Al-Habib an Islamic leader in Karimunjawa. Syaikh‘s CDs and cassetes widely —Al-Habib Lutfi said, Habib circulated in Java including Jepara and Abdurrahman never come out from Karimunjawa. Karimunjawa. Karimunjawa people Although Sayyid Abdurrahman must have habib“, said Sayyid understand that marriage between Abdurrahman. hababah (woman sayyid) and non- Sayyid Abdurrahman was first sayyid can damage the family ”tree‘ married in 1963 to a native woman (lineage), he does not object to her named Hanifa. From his marriage he daughter‘s decision to marry with a gained three children, namely Mir‘atus non-sayyid. According to him, the Sa‘adah, Nur Habibah, and Bastaan concept of marriage kafaah is an old Banani. After Hanifa‘s death, Sayyid tradition and already obsolete. Kafaah Abdurrahman married again with local derived from the arabic word kufu, woman, named Temi. He gained only which means equal, is the concept that a son from his second marriage , sayyidah must marry only with sayyid. named Faisaluddin. A few years, after What is important right now, as he the death of Temi, Sayyid stated, if his daughter want to marry Abdurrahman married to Siti with someone, she has to get a Muasarah. From his marriage with Mooslem. —In Karimunjawa, if Javanese woman he gained a daughter sayyidah want to wait for sayyid, her named Lailatul Fajriyah. The All hair will become gray they will not see children of Sayyid Abdurrahman from even her hair is gray,“ he said. Comment [WU7]: I am not sure of my translation of the his first wifemarriage,, liveding Similarly, his son, Bastaan Banani got the sentence, Pak. So, let you fixed it once more. outside of Karimunjawa Islands, a native Irian Moslem wife. especially in Jepara and Bawean. His Being known as an elder of last son, Faisaluddin works as a sand Arabs in Karimunjawa, Sayyid miners and he lived in Kemujan, while Abdurrahman is well-known by the his last daughter stayed with him in locals as the orang pintar (healer). Karimunjawa. Once upon a time a child of Haji. As a Moslem Moslem and Adib, a trader from Bawu, Jepara sayyid, Sayyid Abdurrahman is more suffering from dengue fever that pleasure giving their children names difficult to cure. Sayyid Abdurrahman

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gave water to the child a water with and cities in Indonesia, one of them special prayers, and magically it were in Jepara under K.H. Mudzaffar. healed. A similar incident occurred in Since 2008 the existence of Juwana, Pati. A fisherman named Majelis Al-Khidmah in Karimunjawa Sumar who lost his motorcycle, has been established. Since its suddenly returned directly by the presence, Majelis Al-Khidmah thieves after a certain reading given by actively held istighatsah, mujahadah, Sayyid Abdurrahman. Other yasin, tahlil, and conducting routine interesting stories associated with her activities containing maulidurrasul by best friend named Subur (Mbah Subur) readings poems of the historical of from Juwana which is his a friend who Prophet Muhammad Pbuh. The has a ”dark past‘. He wanted to change participants attended by hundreds of his name into Muhammad Sowo. —You pilgrims who came from Jepara, mock the prophet huh? Sowo? That‘s a Kudus, Semarang, and even East Java. name of snake. Change to Soleh, K.H. Abdul Mu‘in, the religious leader Muhammad Soleh“, said Sayyid in Karimunjawa, said that he was Abdurrahman. By the time Mbah happy with the presence of Majelis Al- Subur then known as Mbah Soleh. Khidmah considering these assemblies The emergence of Sayyid have the same vision, developing Abdurrahman as one of the figures in Ahlussunnah wal Jamaah. That Karimunjawa began when Majelis Al- activities can be a fortress of faith Khidmah from Jepara entered communities to adverse negative Karimunjawa. Majelis Al-Khidmah effects of tourism influence in are assemblies recitation of Tarekat Karimunjawa, based on the name of Qadiriyah wa Naqsyabandiyah which Al- Khidmah which is to serve and not has been active since the 1970s under be served (Interview with K.H. Abdul the guidance of two leading of mursyid Mu‘in, June 5th 2013). (grand master), namely K.H. Interestingly notes that the high Muhammad Uthman Al-Ishaqi and esteem builders of Majelis Al- K.H. Ahmad Asrori Al-Ishaqi. That‘s Khidmah against the sayyid (the why this tarekat also called Qadiriyah Alawiyyin). It seems to be followed by wa Naqsyabandiyah-Utsmaniah, both all branchs/ followers of Tarekat of them are father and son. During the Qadiriyah wa Naqsyabandiyah- leadership of K.H. Ahmad Asrori Al- Utsmaniyah. The leaders in every Ishaqi Majelis Al-Khidmah has been branch seeking information about increased rapidly. Pesantren Al- sayyid (Habib) in their area. They Fithrah in Kedinding Surabaya at the believed that respecting dzuriyatul same time became the center of its rasul (prophet descent) as well as activities followed by Tarekat respecting the Prophet Pbuh. It made Qadiriyah wa Naqsyabdiyyah. It made K.H. Mudzaffar, the branch leader, K.H. Ahmad Asrori Al-Ishaqi as an encourage Sayyid Abdurrahman to important tarekat (Islamic order) join and participate in any activities of figure in Indonesia. As a large Majelis Al-Khidmah in Karimunjawa. organization, the Majelis Al-Khidmah —whether he can recite the Quran or has some branches in various districts not, even he only sit around when celebrating the activities, or even he

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does not doing something, it will be seaweed business. Every process of alright,“ said K.H. Mudzaffar narrated the business executed by himself, by Sayyid Abdurrahman. Each activity cultivation, planting, until packaging of Majelis Al-Khidmah in process run alone. He sells his Karimunjawa certainly involved products by IDR 5,000 to 10,000 per Sayyid Abdurrahman to lead the pack. Earlier, Sayyid Abdurrahman prayers. In terms of respecting sayyid also sells dry fishes and beads business Majelis Al-Khidmah also plans to but all of them are failed. celebrate an event of Sayyid The integration of Hadrami in Abdurrahman‘s father (Sayyid Karimunjawa can happen easily. The Muhammad Al-Hamid) memorial assimilation process which is Haul in every month of Rajab (Isra‘ conducted by Sayyid Muhammad by mi‘rajMi‘raj). marryingied indigenous women as is Formatted: Indonesian (Indonesia) Sayyid Abdurrahman admits that the only option of Hadrami to survive he is not a member of Majelis Al- and produced hybrid generations Khidmah. He is also not a follower of (muwallad). It is This option of Tarekat Qadiriyah wa Naqsyabandiyah marrying native women is also . —I am not a kiai (ulama), I am also followed by Sayyid Abdurrahman. In not happy to be revered. What for? for fact, in the context of assimilation Karimunjawa people hHabib and Sayyid Abdurrahman is more open to sayyid doe not use anymore in provide flexibility for their daughters Karimunjawa,“ he said. He felt that the to married by natives. The efforts presence of sayyid in Karimunjawa are preserving Hadrami identity as viewed not well received (Interview with from Sayyid Abdurrahman to retain Sayyid Abdurrahman, June 2nd 2013). the title sayyid for him and his son, According to him, this is the reason to Faisaluddin. understand the sayyid position among in Karimunjawa people which is Formatted: Indonesian (Indonesia) different from Javanese people IV. CONCLUSION generally. Nowadays Karimunjawa people consider that sayyid as same as From the discussion above other ethnic groups. For them a respect indicated that in the early 20th century must be addressed to anyone as human Hadrami diaspora in Karimunjawa in being whether he is sayyid or not was purely motivated by economic (Interview with K.H. Abdul Mu‘in, reasons especially in the early 20th June 5th 2013; interview with century. They lived by working as Martoyo, June 4th 2013). Surprisingly, laborers to the Chinese. Economic it is consider to the majority believes limited access cause Karimunjawa of the Karimunjawa people which are Hadrami is not play an important role MoslemMuoesleaim, traditionally they both economic and religion. It is are very respective to. Perhaps, the caused by the economic condition of position of Arabs represented by Hadrami in Karimunjawa which are Sayyid Abdurrahman is less among not a wealthy merchant, like their local religious leaders due to economic predecessors. They do not necessarily limitations access. To support his establish an Arab colony in family, Sayyid Abdurrahman run Karimunjawa. They are not inhabited

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in specific environments such as in (2009). The Hadrami Diaspora: Pekalongan and Semarang. Identity Maintenance or In the one hand, economic Assimilation? Leiden, Boston: conditions caused the composition BRILL. number of Hadrami in Karimunjawa, shrink after their migration to Java, Badan Pusat Statistik Kabupaten Jepara. while in the other hand it led to a small (2011). group that still survive in Karimunjawa. They have been proved Balai Taman Nasional Karimunjawa. as a nation of immigrants known tough (2009) Survei Sosial Ekonomi and accomplished, by performing Kepulauan Karimunjawa. various economic adaptations for Semarang: Balai Taman survive, while maintaining their Nasional Karimunjawa-Dirjen existence. It is one the efforts to retain Perlindung-an Hutan dan their identity through naming Arabs and giving Islamic education for their Konservasi Alam-Departemen children. The inclusion of a habib or Kehutanan. sayyid titles can also be understood in this context of maintaining their identity. Dian Vitriana, —Peranan Silsilah dalam Having a survival , Arabs in Sistem Kekeluargaan Peranakan Karimunjawa do inter-marriages Arab di Semarang Tahun 1934- (sayyid and non-sayyid) although it 1944“ (Thesis Department of has own consequences, for example when sayyidah marry with non-sayyid, History, Faculty of Letters, the sayyid clan lineage will be lost. Diponegoro University, 1987). The woman will not be able to pass http://ahlulbait.blogdetik.com/2009/01 sayyid lineage. In the context of social /22/marga-al-hamid-3/, (19 July integration, it seems to be a significant of their contribution. As a result, the 2013). presence of Arabs in Karimunjawa John Roosa and Ayu Ratih, —Sejarah coloured by multiethnic society. Lisan di Indonesia dan Kajian Changing status of the Arabs in Subjektivitas“ in Henk Schulte Karimunjawa appears when Sayyid Abdurrahman to be a new icon of Nordholt, et. al. (2008). Majelis Al-Khidmah, a teaching Perspektif Baru Penulisan institution based in Surabaya, which Sejarah Indonesia. Jakarta: has branches in many parts of Yayasan Obor Indonesia dan Indonesia. KITLV-Jakarta.

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