ARTiKEL

ADOPTING WESTERN CULTURE OR ENHANCING INDIGENOUS CULTURE: Takdir Alisyahbana'sDiscourse on Indonesian Path toward Progress

HennanHidayat Researcher Staff of LIPI

It was a historical event on Indonesian history, white held a polemic ofculture on June 8-10, 1935 in Solo. The urgent topic was discussed by many participants concerning "Adopting Western Culture or Enhancing Indigenous Culture". Takdir Alisjahbana is one front who promoted that Adopting Western Culture is a good choice for Indonesian path toward progress in the future. Ki Hajar Dewantara, Sanusi Pane, Poerbatjaraka, Sutomo, etc.,.on the other fronts that they really promoted on enhancing Indigenous Culture. It seems to tne, that the debating both sides was a very hard reas~nings.·Ki Hajar Dewan­ tara and his group said that we should enhan- cing Indigenous Culture based on eastern culture which a very emphasized a spiJ;itual.

They frankly al"gued that eastern that Indonesian people was not egoism as culture was not intellectualism, was done by western. It .was a very individualism, materialism, and egoism, misunderstanding said this group, that in but just it approach towards them ·was our society based on their tradition and different than was realized by western culture, they. really sincere for ··the culture. For example, in case· of egoism, sense of sacrifice that causally OO1"n

JURNAl Al~AFAT. JUU 1997 33 the happiness of their healt and the responsible for his work, a man must unlimited sincerely was not hoped by develop intellectualism, manage nature, their own advantage. According to Takdir collect materialism-those efforts that the future of Indonesian Culture the ultimate target is for the must be inherent with a development of happiness of their selves. By those our society, but western culture is the dialogues in this process was born only one of our reference. materialism namely man was a very Frankly SPeaking, said Takdir, concern toward physical apPearance. On because of the lack of elements which the other hand, was born intellectualism, contributed a dynamic toward was the product of reasoning of man, Indonesian Culture, especially on intellectual discourse among each national education, therefore our others. From that point, Western national culture is in Crisis. Toward Culture develop based on materialism, understanding of Crisis term according to intellectualism, individualism, etc. Takdir was the lost of sense of Concerning economics perspective was l'esponsibility. Thus, the crisis ofcultul'e born an Industry, trade, and modern not by stopping of cl-eativity, but rather imperialism. At the same time than separation of creativity from the individualism is affected on unlimited sense of responsibility. In this sense, if competition on the economic and cultural development not enhancing of social issues. After having completed sense of l'eSponsibility, the hope and of the owning the vital elements of toward human development, so the western culture: materialism, existence of its culture was in Crisis. The intellectualism, individualism, and particular case of literatul'e aspect, that egoism, among western nations such as the priority Crisis concerning of moral Fl'ench, Dutch, British, Spain, German, deficit. For example, POet who writes a etc., they effort to develop a new novel without a clear purpose, organization which the main task to according to Takdir view was not promote social justice, Peace and consciously realized his task. On the prospelity. Unfoltunately, the ideal other hand, language is in Crisis, if in its target was not achieved, comparing development not support man in with their egoism to colonize among developing his capacity in thought, Asia, Africa, Latin America Nations, From especially as its manifested in scientific, this sides, it was a tragic of western Philosophy and technology. In order to cultul'e that was lwized among overcome that condition, our national western nations towalU developing culture must be contributed by Western countries. But, it was al'~ued by Takdir, Cultures concerning intellectual ethos, that we should study the positive aspect individualism, mateJialism and egoism. of western culture which produced The fear of those spiritual excess above, science and technology and economic according to Takdir was not in realistic. that finally dominated the greatest part of Because the backwardness of our developing countries, rather than we national culture was the lack of those imitated the negative aspect among vital elements, which caused our western nations which causally nation unable to face an International imperiliazed toward other nations. Competition among a progl'eSS nations. This paper would like to describe a Therefore, based on that dynamic figure of Sutan Takdir as one l-easoning, Takdil' suggested Indonesian ofthe most prominent Indonesian Scholar nation have to study from the West. In in the early twentieth century on the Western Culture, a man has focusing his a short intellectual

JURNAL ALSAfAT. JUU 1997 34 biography, his thought on western magazine, Jong Sumatran when he was cultural paradigm which resulted a sixteen, and published his first novel progressive culture, the strategy ofTakdir when he was twenty one. In 1933 he in order to maintain it, and Takdir's became one of the founding editors of policy program oriented to establish it. Pujangga Bam, the literary magazine which is generally considered to have A SHORT INTELLECTIJAL BIOGRAPHY been a majo: forum for the development OF SlITANTAKDIR (1908-1994) of m~ern lIterature. The ensuing birth of PuJangga Baru .and its place in There is no doubt that Takdir Indonesian literary life has up to now Alisjahbana was one of the most been well documented less known is prominent philosopher and educator in !hat as an extra-cLtl1.icular enterprise the early twentieth century of Indonesian It had the SUppolt of one of the highly histor~. He was born on 11 February placed Dutch staff members of Balai 1?08 In N~tal, Tapanuli, the right bank Pustaka. r. Dahler, of mixed Dutch­ ot Natal nver which mounds in the Indonesian descent who later sided with Indian Ocean, slightly north of the the Indonesians in the revolution Equator. His father came from in.trod~ced the now ~ell known literary Bengkulu in the south, and popularly tnumvlrate of Takdlr Alisahbana Amir called Raden Ali~jahbana or gelar Harnzah and Armijn Pane to RoIff's Sutan Arbi hailed from west Sumatra. printers and publishers atJakarta. ' The father was a schoolmaster and also Thus, in both his creative writing became an Imam, Moslem religious and his literary criticism, Takdir was an officer. uncompromising modernist in the pre­ Takdir completed the Holland war years. Pujangga Baru became a School (which used Malay and the major vehicle for Indonesian medium of instruction in the Junior nationalism on the cultural front, as the years, and Dutch in the Seniod in modernist a~ed for the western Sumatra, then went to teacher's training concepts of individualism an rationalism college in Bandung, west 'ava. He to which their command of the Dutch taught high-school at PaJembang, language had exposed them. Pujangga south Sumatra, from 1928 to 1930 Baru never got plinted on luxury paper, and eventually graduated with a L1.B in plinted in 500 copies, its total of paid Jakarta in 1942. SUbSCliptions dUling its 20 years of Takdir mal"1.ied a Sumatra wife in existence flum July 1933 onward never 1929, hel' name Sumiati who died in exceeded the initial 150. On the other 1935 and has two children: Iskandar hand, Takdir became the main and Sofyan. His second wife was a spokesman for this camp in a long and Javanese, her name Raden Roro Sugiarti, frequently tense polemic. Not all whom he . Indonesians were as unequivocally manied in 1941 and who died in committed to western style development, Los Angeles, USA, in 1952 and has two Indonesian nationalists were as children: Milta and Sri Artaria. His third frequently ath'acted to a cultural wife is a German academic her name fundamentalism built on the old Mal~ret Axer, who at the time of their Indonesian values. Movements such as maniage in 1953, was literary and Taman Siswa (Ki Hajar Dewantara's cultural editor of the Rhein Zeitung in cultural-nationalist movement) and the Coblenz, Germany. Takdir married with Moslem Muhammadiyah were deeply Mal~ret has four children: Tamalia, ambivalent about the ideas of people " Malita, Mal~a and Malio. such as Takdir, they sought political According to a short biography, nationalism thought cultural nationalism Takdir began Wliting for the nationalist and hence had a stmng conservative JURNPJ. fILS"AfAT. JUU 1997 35 inclination which valued the Indonesian "Were the Dutch education I helitage more than the Western promise. received, and the experiences on the These people approached the West and death of my wife which resulted in the its values tentatively, convinced that collection of poetry Tebaran Mega. they needed to consolidated the In my education as a teacher, which Indonesian-nest of their heritage before took nine years, I strongly felt the they could safely confront the onslaught influence of Dr. G.]. Nieuwenhnis, a ofthe new values. Ki Hadjar argued that reformer of Dutch education in Indonesia "we wish to retain our identity as long as in the '20's who emphasized the possible and to became part of the importance of personality in language higher unity only when we can make and other expressions. My law education ourselves felt as equals in relation'to from 1937 to 1942 opened for me the the other parts" (Dewantara, 1967: broad array of the social sciences and 161) but elsewhere he expressed a reinforced my scientific and deeper distrust of the new values: philosophical mind. Especially the "It was by popularizing western Hegelian Professor Eggens, who taught education that King intellect emel'8ed as Civil ------the autocrat, the dictator of our mind. *) The polemic of Indonesian Slowly but surely, loftier feelings gave literary life in this century are way to the tyrant who tolerated no equal fascinating, and a rich source for beside him. With such a selfish and understanding Indonesian nationalism; matelialistic ruler dominating our Takdir's concept of committed ali inner life, it goes without saying that eventually came to look very non­ individualism very soon appeared as docmnaire in contl'-ast to the heavy powetful factor in the process of our ideological content of these polemics in social disruption" (Dewantara, 1967: the Guided Democracy period, when 153). Takdir ranked as a liberal humanist Some among the Pujangga Baru against the LEKRA sponsored socialist group too med to keep the cultural aesthetics (LEKRA: Lembaga Kesenian onslaught at arm's length. Within literary Rakyat/lnstitute for Popular Art). circles, the tension focuses around the Law, sharpened my dialectical logic debate between art for art's sake (the in a its social implications since from position advocated by the mystic poet and the .very beginning I was attracted to later histolian, Sanusi Pane) and also Hegelian dialectics and Takdir.' The writers of this period were comprehensiveness. heavily influenced by European As a result said Takdir, I do not have Romanticism, but takdir's attitude the feeling that certain books have gradually hardened into a philosophy of determined my growth. The total life as struggle-part of his poem struggle atmosphere of modern education cries. "Peace and harmony?/No, No, my awakened the dynamic forces in me, so God!! It is only in struggle/that one can that I felt at home with the various experience peace and harmony. "At the thinkers and wliters of modern culture, same time Sanusi Pane was declaring" I be it with a De Kat Angelino, J.J.L. create for art's sake, but this does not Duyvendak, Henriette Rolland Holst-van ~ean agreement with the cry for del' Schalk (socialist thinker and ~ndividualism, rather that art should join poetess), Rimbaud, Valery and many m mystical union of collectivism in its others. I was jumping from one author to uni~ with the world and its people". another for the rebellious feeling I felt (Jassm, 1967: 107). towards the whole tl"aditional culture in Alisjahbana has wtitten that in his my favor for the modern attitude. o~n vi.ew the major influences upon Important in this connection is my him until 1950: introduction to Puisi Baru (New Poetry) JURNPJ. Al)AfAT. JUU 1997 36 where I already clearly based my self Pustaka and was later published by my on the Renaissance which has fascinated selfduring the1"evolution. me from the beginning. Typical of my Besides, Takdir had been active in unconventional breach through the the Nationalist Youth Congress in 1926, confusing array of thought, ideas .and and after the subsequent congt-ess of currents was my bIndonesian Language to 1957 are head of the Balai Pustaka (official gathered together in Takdir (1975). I government publishing house) he made have· . discussed more fully elsewhere great efforts to get me a (Nichterlein,1974: 222-240) the issues position as assistant of Indonesian surrounding the growth of the language at the University of Leiden, in Indonesian Language at this time, hel'e it order .to enable me to get an academic is sufficient to note that a large section education. However, at that time of the Indonesian nationalist Professor van Ronkel rejected me, intelligentsia was COlnmitted to using because he considered me too modern Indonesian as the national language of in my linguistic and literary writings an independent nation state, and that and ideas. Later Dr. Hiddingallowed me, for clear JX)litical reasons the Dutch while working in the Balai Pustaka, to inhibited the use and development of that finish my studies at the Law School in language. It is also significant that while Jakarta. In the mid-30's I regularly spent the Malay base of Bahasa Indonesia was my time reading the most difficult in widespread use the Indonesian Dutch poetry with him, for instance archipelago, there is good reason to Boutens, H. Roland Holst and others. I doubt that it was useful a lingua franca as used this OPPOltunity very often to has frequently been assumed because the sharpen my cultural insight by bringing lack of a standardized. grammar and into discussion problems of East and morphology meant that there were West, cultural transformations, problenlS many. regional variation tantamount to of ethics etc. But already at that time I dialects. There lav before the went my own way. He accepted my lndonesian nationalistS a huge task in inhoouction .to Puisi Lama (traditional organizing and disseminating the Poetry) to be published by Balai Pustaka, standardization of. Bahasa Indonesia to but rejected my introduction.to Puisi Barn use it as a "language of modem (New~Poetry) which attempted to look consciousness" to replace the -D\.ttch of for its sources in the Renaissance. He their political masters. considered this view of Western man On top of that, a mdical change unacceptable to him, so that Puisi Barn in the JX)litical and intellectual climate could not be published by Balai of the Netherlands East Indies took place JURNPL FfL)PfAT. JUU 1997 37 when the Japanese occupied the cooperate whole- heatedly with the archipelago on March 9, 1942. The Japanese because he felt that there had Japanese sought to harness the efforts of now occurred a synthesis of these the Indonesians to the pursuit of the eastern mysticism values which he held Greater East Asian prosperity Sphen~, in higher regard that the individualist and to this end supported the materialism and rationalism of the suppression of Dutch in favor of Bahasa West. established an underground senior Indonesia which, together with high school in Dutch-occupied Jakarta. Japanese, became the official language It was this association that organized of the Occupation Administration. On the Akademi National (National October 20, 1942, Academy) that later became the the Indonesian Language .Universitas Nasional of which Professor Commission was established. "Its Takdir Alisjahbana was Rector (I968­ members, who were later to be the 1993). He has held many other academic leaders of the Indonesian people, were posts and edited several other journals given the task of determining a modern since the demise of the revived Pujangga terminology, a standard grammar, and Barn in 1955. an everyday vocabulary. By the time the In his 1955 discussion of Japanese Occupation had ended, the ''Traditional and Modern Values in Asian language had been enriched by 7.000 Culture" Takdir describes the "dilemma new terms. During the Revolution, the of the Asian intellectual" who provisional constitution raised Indonesian participates in the modern era with its to the rank of official language, this was imperative of a broad vision but he no longer the proclamation of a theory belongs also to an underdeveloped but the confil'mation ofa fact". nation of which the greater part is Takdir served on the Language upholding the old values. If, in Commission as "expert secretary" and addition, we realize that the Asian was at the same time Head of the intellectual is fully a ware of the fact that Office of Indonesian Language, but he the Western world is itself facing a crisis, was eventually jailed by the Japanese for that its values are menaced by a tide of subversive activity. The journal Pujangga secularism, skepticism, and relativism, Barn was banned from the beginning of we understand his vacillation between the occupation because of its two attitudes: his response of the crisis of independent character. The Japanese Asian culture brought about by the still stand point was clearly formulated by continuing impact of the West, and his writers such as Uio Tomizawa who" reaction to that other greater crisis, the denounced the spirit of the European crisis of modern man, embracing the Renaissance as something which had whole of mankind" (Alisjahbana, 1955: been threatening Asian values for several 315). decades" (Alisjahbana, 1962: 36)."'> In this paper, Alisjahbana broadly Finally, after the achievement of anticipates some of his later conclusions; Indonesian independence, Takdir he l'eminds us that the five hundl'ed became chairman of the re-constituted year contrast between East and West Language Commission of the Republic of marks but a small interval in the entire I!ldonesia from 1945-1950. During this six thousands years of man's history; h me he organized the Perkl,lmpulan while all is skeptic and "everything had Memajukan Ilmu dan Kebudayaan to be re-valued'" it nevertheless "cannot (Association for the Advancement of be denied that the whole of history Science and Culture) which ------proves that matelial progress has ! It is interesting to note that always been followed by spiritual Takdlr's opponent in the earlier l'l'Ogl'eSS and vice versa, and that there polemics, Sanusi Pane, was able to is an endless dialectic interplay between JURNAI. fIL)AfAT. JUU 1997 38 matter and spit;t". (Alisjahbana, 1955: Sciences at Stanford, and the following 319). He looks fOlward to a time when year as Visiting Senior Scholar at the "the traditional Asian values will no East. West Center of the University of longer be Asian values alone, but Hawaii. At the end of 1962 he was in a enriched with the values of other parts of dilemma. To go back to Indonesia "was the world, they will assist in the creation out of the question, since Sukarno in of modern values for the whole of my opinion had grown more and more mankind". Wisjahbana, 1955: 320). unreasonable, but nevertheless I would In 1960 his Indonesia in the Modern like to stay nearer to Indonesia whel'e I World was published. In the preface to have my roots. There was fOl~ me no other the second edition of this book (re­ choice but to go, to Malaysia". titled Indonesia: Social and Cultural (Correspondence, March 25, 1974). In Revolution, published in 1966) 1963 he accepted the Chair as Head of Alisjahbana noted that the two books are the Department of Malay Studies at the substantially the same, though tre University of Malaya, which he held until second has two additional chapters. 1968. Indonesia in the Mcxlern World was Alisiahbana returned to Indonesia in commissioned by the Congress for 1968 to~ become Rector of Universitas Cultural Freedom and written in Paris, Nasional in Jakarta. After the presumably in 1958. roth books confrontations policies of Sukarno, expand on the themes tentatively there was a new mood of reconciliation explored in the earlier articles. abroad within the region. Alisjahbana Alisjahbana juxtaposes the dynamic began to work fulthel'l toward the culture of the West against what he reconciliation of the Malay and sees as the essentially static heritage of Indonesian languages and in the general Indonesia: the traditional village life of atmosphel'e of Indonesian-Malaysian the little tradition is depicted as sterile fraternity he wrote a paper on' "'The and unreflective, the prisoner of Unity of the Malay Culture" in 1971 tradition. The great tradition of the which returns to the therne, of cultural courts of Indonesian history is similarly universalism (Alisjahbarul, 1971): "The disparaged for its overblown cultures of China, India,·the Middle East aestheticism and feudal oppression.. He and modern Europe as well as the sees almost· no virtue in the truly indigenous Malay culture have entered indigenous part of the Indonesian hel'e· (Southeast Asia) into a conflict and heritage, but regards the Hindu confluence as nowhere else in the impact as the first beginnings of world. And it is to be hoped that through cultural flowering, followed by the this unique confluence and stimulus of Islam which insists on a gulf amalgamation as well as conflict between between Man and God and thus the great cultural traditions of the whole challenges the mysticism premises of the of mankind, Southeast Asia or the animist tradition. It was the Islamic Malay culture will be able to contribute experience which paved the to the shaping of the arising world \vay for the influence of Western society and culture". (Alisjahbana, 1973). culture with all its dynamic promise. At the fifteenth World Congress of But while· Alisiahbana seems still Philosophy at Varna in 1973, Professor committed to ~ the modernist Alisjahbana presented two papel"S. In his appropriation of Wester~values in "Modem Secular Man and the Unity Indonesia, he does recogmze that there of Mankind" he outlines the are problems.. achievements of Westel-n culture since Alisjahbana spent the years 1959­ the renaissance, and then discusses the 1961 KS a Fellow of the Center ·for way in which man's very control over Advanced Study in the Behavioral nature has come to'threatenhumankind. JURNPL AL)AFAT. JUU 1997 39 I would like to conclude, that Takdir frame of thought that science produces Alisjahbana might well be seen not technology. Therefore, in order to get only as an individual constructing his technology, the function of education is own ontological framework from a wide to provide well educated people. diversity of sources, but also in relation Because the process of education to the broader intellectual exercise of permeates the production of a high Indonesians - and other non-westerners ­ quality people that is badly needed by a who are trying to reconcile two deep country to create its industrial society. cultural impetuses in their writings. Thus, it is an interesting phenomenon in tracing back Takdir's idea about A PROGRESSIVE CULTURE WAS IN "technology". He states that technology TAKDIR CONCERN is the product of theoretical and economic evaluating process. The It has been discussed in the Seminar, theoretical evaluating process gives it the that productivity and creativity of our necessary knowledge of nature, the nation since the independent day in economic makes an efficiency in the 1945 is decreased, if we would compare production of end goods on the basic of with our hard stmggle against the theoretical knowledge. It is clear that the colonizers. 'That phenomenon, gave an greatest achievement of technology is impression, that we were exaggerating found in the sphere of economic life, i.e. our former struggle to be independent, in the production of economic goods.3 As but the opposite was true. We failed to a result, the progress of technology is give a significant meaning for our thought of as the greatest consequence independence - with those positive for individual, social, and cultural life. notions such as, a dynamic mentality, Through the tremendous increase in vitality, productivity, clutivity, etc., to production, better satisfaction of human our nation and culture after the needs is made possible. On the other independent day (1945). It seems that hand, technology, based on rational from the whole aspect of "cultural mathematical logic, has the tendency to paradigm" today, our productivity and make "man himself' as ran abstract creativity are on the stagnant subject in relations to a technological situation. Therefore, our responsibility to society end culture. Not only man himself catch up the brilliant idea and our wish disappear in relations to the products of to stmggle and ready to sacrifice with his/her labor, but also replaced by the our body and soul are decreasing. value on the amount of money he/she Obsen-;ng that static condition, receives. according to Takdir, our nation must Therefore, according to Takdir, the reconstruct the idea of "human core of the problems of modem life is existence". In order to be human, refine that the process of abstraction threatens culture and civilization related to the to undermine mans personal life as well fonner history and to the future of as his social relations. The personality mankind in the modem would dominated loses the feeling of security, and in social by science, technology and economics life, the feeling of solidarity is weakened. The idea of human existence must be Furthermore, Takdir states that developed. The modem culture which technology as a by product of science is running for centuries, the forces us not to forget the fact about the configuration of its values are relationship of technology and science as dominated with science and economics is a dialectical one. New knowledge of the and amplified by the development of laws of nature and new discoveries of the technology. potentialities of nature unavoidably lead .This writing would like to describe to an improvement of technology. But Takdlr's thought on education. His an improvement of technology, which JURNPL fllS-AFAT. JUU 1997 40 puts at the disposal of man new tools called "a progressive culture.uS On and implementations, enables him to the opposite, a culture which the arrive at more accurate knowledge, values of religion and art are more generalized laws. For example, the dominant is called "an expressive expansion of transJXlrtation system to culture'\ In the last explanation that become important for travelers and phenomenon is.still at work among traders as well as for political central the majority of people and considered received a strong stimulus. from the as the national characteristic or invention of the steam engine, which personality. was related to the extensive use of coal The main different between the and iron, finally the\ use of oil and closed static traditional and modern electricity instead of coal. Electric power, culture is that the traditional culture telegraphy, radio and television made a views the purpose of education was better communications and relations to ensure cultural continuity by through the remotest areas. It is clear passing on certain inherited values and that the most important conttibution of customs to the younger generation in technology provides a man opportunities their purest form, whereas in modern to make possible the tremendous culture education always has a progress of society, eSJ)ecially in the revolutionary role to play. Therefore, term of economics. In·this connection, one central aspect of thIS problem is the development of technology-speaking the formulation of educational goals in the broad sense organs, and human that enables us to attain a better way of energy. This means that mans material life, and a school system that can put as well as spiritual achievements can these goals into effect.6 As a result, the be multiplied endlessly. The above important aspect of all is to execute observation is clearly make sense for the education in order to achieve the us that the" significant meaning of the standard ofquality of life. existence of. technology since the 19 From the above discussion, tIle century for· the whole people has idea of Takdir is still consistent in the become more apparent. It is told also concern of his support for "western by Soedjatmoko, a former president of culture" which dominated by science, the United Nations UniversIty in Tokyo technology and economics for the best (1979-1983), that the homogenization choice of the Indonesian people in the of modern man and his Increasing future, if they intend to be a progress other-directness, the growing nation. supelficiality and spiritual emptiness It is frankly said by Takdir that: of modern life, the coming revolt of "the intelligence of Indonesian the masses, the rapidly changing people must be exercised to be similar fads in dress and mUSIC, and in with the Western people. The general the high violability of moods consciousness of indIvidualism and lifestyles, culminating in must be survival the Indonesian people mindless consumerism.4 must be suggested on the Apparently, the negative collection of materials as much as phenomenon of the impact of possible. To all the Indonesian people technology for the trend of attitudes must be developed".7 among men must be noticed in order All of his idea was really opposed other majority people still have a good by other participants which defended attitude towards the development of "traditional culture" such as Ki Hadiar technology in the future. from Dewantara, Sanoesi Pane, M. Amir," R. above discussion, Takdir reminders us Soetomo, etc. on the "National Congress that a culture which dominated by of Education" on June 8-9, 1935 in science, technology and economics is Solo and contillued in the second and JURNAl F'L)AfAT~ JUU 1997 41 third polemic with entitled "the clear succeeded her industrial program in symbols" on variaus newspaper (in many sectors, and also her significant Pujangga Barn, Suara Umum, Pewarta rvle of economic development in the Deli, Warsita) on October 1935 until Asia Pacific. So, Indonesia should April 1936. For example, according to develop her industry together with Ki Hajar, local cultures are symbolic Japan or Europe or not at all".11 elements of the capital making of As a result, according to Takdir, national culture; R. Soetomo tended to the defeat of our nation is due to the receive a middle way, which means to dominance of "expressive culture" receive Indonesian culture as well as instead of the dominance of Western culture; but on the meantime "progressive culture" that dominated by Sanoesi Pane associated materialism, economics, mathematics, and intellectualism and individualism with technologyo12 Thus, it was no wonder, the sense of spiritualism and in 1950s Takdir loudly spoke the collectivism; and for Radjiman, our "Crisis" in Indonesian culture, nationalism, and especially Javanese specifically in the field of education, culture must be defended, because the because of lacking the vital elements Western culture is really different.8 and dynamics of the national culture Apparently, between two groups of and national education. This crisis polemics whether those who support can be overcome if national culture Western culture and those who provided by Western Culture, support National culture do exist. It is such as intellectualism, interesting to see the idea of Umar individualism, materialism, and Kayam, the senior lecturer in Gadjah egoism. Therefore, the afraid of those Mada University, Yogyakarta. Western items, according to Takdir, According to Kayam, "the important leads to the backwardness of one, how to make the national culture Indonesian people and incapability of as the process of dialog between facing international competition.13 element of local culture and Western culture as such kind of an "interplay" THE STRATEGY TO MAINTAIN A is fair. 9 In the distant past, almost four PROGRESSIVE CULTURE decades ago since the "National Congress of Education" in 1935, one How is the strategy of Takdir in should note the opinion of Y.B. order to maintain a progressive Mangunwijaya in Kompas newspaper culture, where the function of on December 12, 1978, he clearly said, education as a tool to modernize their "that Ki Hadjar Dewantara and Taman nation. In order to know it throughout Siswa dominates the formal concept of Takdir's our education. But in reality, Takdir novels should be observed. First, won the practice of education".10 Takdir said, that education should Let us take another supporter produce the initiative and creativity Western culture, such as B.J. Habibie, mentality to the people. In his novel the minister of Science and Technology Kalah dan Menang14 (The defeat and for 0992-1997). victory), 1978, is more emphasize for His program of Science and getting the success of initiative and Technology for industrial creativity. For example, Takdir advancement is in line with the idea illustrated the role of doctor Toshio of Takdir on modernization. Habibie Maki, the family of Katsuhiko (the said, "I praised Japan which has main actor) who lived in Hiroshima.

JURNAl. fllSAFAT. JULI 1997 42 While the city of Hiroshima hit bomb ceremonies led by the Kiyahi whom by America in World War two, they blindly followed. On the same August 9, 1945, it caused a big condition, he did not also agree with victims and terrible accident of the religion as practiced by tile humanity, he lost his two daughters priyayi, members of the Javanese and also his wife was injured bureaucracy. These people, although seriously. But, with his initiative and educated, did not understand their creativity, doctor Maki built religion which they in general only began to study seriously upon reaching "emergency hospital" to treat the the pension age. For them too religion victims of an atomic bomb, aithough was confined to rituals and the facility and capacity of that ceremonies. However different from hospital are very simple, lack of the villagers who respected religion medicines and services. But, he never and the Kiyahi, the priyayi gave despair to that effort to cure those the impression as if they were serious victims. That true story told by ashamed of their religion. This was doctor Maki to Katsuhiko, former reflected, for example, in the way Japanese soldier who had experience in Selamatan (meal with a religious Indonesia, as the fact in histOlyr. This character) were held. The Kiyahiand novel commented by Takdir, that it his assistants who were to lead the could not be rejected, that this Selamatan ceremony by expressing the soldiers just entirely submitted their necessalyr dua' (supplication) came soul and body ·to sacrifice to the sacred stealthily through the backdoor of the mission of Emperor (H_irohito) as the priyayi's house and sat on a mat at a manifestation of the Amaterasu reserved but disrespectful section Omikami (the magnificent of God sun) closed to the bathroom. The host· and that full of magic and mystic. But, the his guests, who usually also belonged to the priyayi group sat in chairs in a opposite, that the real defeat ofJapan specially reserved and respectful ill \\'o1"ld War two (1945), because section of the 110use. They chat with her backwardness of wealtil, science, each other and let the Kiyahi and his economics and technology compared assistants do the dua' without with her Western powers. participating in it. Afterwards, the .Second, Takdir said that Kiyahi and his aids could go home, education has correlation with while the priyayi continued with rationality. Certainly, more higher of their ownentertainment.. For Tuty (as education from any person will be actress) in this novel-and this would be more rational of his attitude and applicable to the author of the novel morality in the too, the religion which she wanted to implementation. Thus, through hold on should be in line with her one of the main characters of his most rational thinking and her innermost important pre-war novel, Layar feelings. Terkembang15 (with Full Takdir was also aware of the Sails, 1937), Takdir really new development of the trend of expressed his disapproval of thought is Islamic circles. Another religious attitudes as he .had observed character of the same novel, whose

among villagers who left i religious name is Jusuf, reminded Tuty that not a matters completely to Kiyahi, religious few of the educated people wanted to teachel~. Consequently, that tIle understand their religion better by villagers did not and could not making a serious study of it. The understand the essence of religion. For publication of Koranic translations was them religion was just rituals and according to Jusuf proof of this JURNAl. FllS"AFAT.JUU 1997 43 phenomenon. interesting slogan to agitate the people's On the other hand, Takdir's aspiration until the most of people high valuation of Islam, which has considered that they really heard their been reflected mOl'e and more in his conscience. That phenomenon was writings in the last decade, is, I covered while Ahmad asked to his believe, based on his recognition of the friend Conrad, as a member of party existence of God and His Omnipotence Hitler, that almost everyday was and Omniscience as described in Islam. indoctrinated of Nazi's doctrines about It should be remembered that Takdir the myth of Nazi, the sacred duty of has always stressed the power of man, German people, the superior of Aria the need for the unfolding of his race, the magnificent of Hitler, etc. abilities for which opportunities Furthermore Conrad commented on should be given, and the elevation of that situation: "On the happiness to the reason. And also the high replacement beloved of my country, I really of rational thinking. However he never accepted all doctrines that thought me arrived at the idea of discarding God. as a sense of responsibility". As a Furthermore, Takdir stated matter of fact in that condition no that Islam has the potential of choice for me. The changes were very boosting up the economic development rapid on many sectors, almost whole of a country like Indonesia. He said, people welcomed happily the "Islam in principle accepts worldly progress of Nazi party, because they life to its fullest extent", and urges found again their beliefs in dignity its followers to make use of reason in after they got a great mock in Versalles the widest possible sense which is agreement. And after that they found considered as a good deed blessed by again the victory in many battle of God. 16 He also maintain that "more fields in World -War two until they than any other religion", Islam very truly unrealized their defeat under clearly urges his followers to ponder Hitler dictator leadership in 1945. about nature, to make an From above description, investigation into it by making use of apparently it was told us that reason, and to enjoy nature's wealth. however the shape of regime for It seems to the writer, that in instance "fascism or democracy", the discussing of Takdir's thought on role of education generally to education has correlation with the modernize whole people but appreciation of rationality by taking particularly to cultivate the sense of an illustration of villagers and priyayi responsibility for their attitudes in towards their understanding of their order to be progress nation. religion Islam and the potential It was told by Takdir above that meaning of Islamic teachings in using the role of education has implication of intellect is very important. Even to the initiative, creativity, rationality though, Takdir does not consider and responsibility. From those views, himself as one of the modernist how important to develop the Muslim thinkers, but it can be said that "education" to the whole people until he is still searching for the truth as a they become well educated people. Muslim as well as human being. Furthermore, Takdir discussed the Third, Takdir said that education strategy concerning the involved value has implication to the attitude of to have a modern education among the responsibility. As was he told in his people. He said, that in the first two novel Grotta Azzurra17 (the blue decades of the twentieth century cave), that Hitler and Mussolini particularly, the desire to go to school were represented of the fascism became so strong that "more schools" regime. They were clear and came to be the most important popular JURNAl fllSAFAT. JUU 1997 44 demand.I8 An increasing number of rule only in a few large cities in schools all kinds was, in fact, being java,20 many children from outside established by the colonial government. these cities, and especially from the But, within a short space of time it outer Islands, had to go to schools became clear every where that they which were as much as one or two were far too few to meet all the weeks sailing distance from their requests for admission that were being homes. As a result, more educated made. The new Indonesian awareness people, of course it was undeniable that of the importance of science and educated Indonesian were learning to learning for modern life was never res~ct themselves. Thanks mainly to really divined by the Dutch, whose their newly acquired understanding of primary purpose, as Takdir had contemporary concepts and theories of mentioned before, was to set up these freedom and justice and also the sects schools in order to provide the of Independent which they were taught bureaucracies of their various in school, and their growIng organizations with lower and middle confidence in their ability to a just to grade personnel. The training given in the atmosphere of modern culture, those early days amounted to little these Indonesian came gradually to ask more than five years of reading, both for their themselves and for their writing and a little arithmetic in the fellow Indonesians all the rights and elementary schools. 19 Consequently, oppoliunities that defenders of human gradually the Indonesian people rights fought for in Europe from the came to see the advantages of renaissance on wards. But ironically, modern education. It provided them the high schools and the colleges In with better jobs and higher positions, which young Indonesian men and raised theIr standard of living, women were getting in a good modern improved their social standing, and education-very simIlar to that which provided them with a body of scIentific young Dutch men and women were knowledge of the utmost irnpoliance getting in Holland schools as well as for modern living. Therefore, it was a In Dutch schools in Indonesia formed very app'ropriate for the children of the central for all the movements of the nobIlity and the local notables. By national awakening in the beginning acquiring modern education they of the twentieth century. These could maintain their former status movements in turn be the all kinds of within the new social order. There nationalist movements, and were in the were also many members of the last analysis the decisive factor in the middle classes and the intelligence who struggle for Indonesia independence found that they could use modern and for the elimination of Dutch education to improve their social colonialism from Indonesian soil. standing. It was generally recognizes that in this period, Indonesian parents TAKDIR'S POLICY PROGRAM made colossal sacrifices to educate ORIENTED their children. Since often there were no elementary or secondary schools Takdir's policy program oi-iented where their children could be thought in order to establish "an educational in their own villages or local towns, the sphere" for young generation parents would often send them way throughout two instruments: to other villages and towns. 111e First, by establishing an more advanced the schools, the father educational institution to exercise an the children were from their parents. intellectual and to develop academic And since, up to the outbreak of the society, which was well known second World War, secondary and "National University". As a private higher schools were to be found as a University, it was built on October 15, JURNAL fIL)AfAT. JUU 1997 45 1949, in Jakarta. Takdir said,21 that its become the highest reflective, development through the centuries, integrative and creative intellectual tIle universities as an institution of centers which through the learning has grown into the most mobilization of the best minds the important and decisive institution of wo'rld over by its reflection, research our time and in the future. It is and teaching will together and in especially in the renaissance when solidarity spearhead the solution of the man, and especially the thinkers and pressing global problems of human scholars liberated themselves gradually survival, development and welfare.24 from the dominant position of the Second, by establishing the church, that the univerSIty has grown art institute, which was well known into a center of research and thought called Toyabungkah (near Batur lake) and of teaching, and thus providing in Bali, 1977. It is a center of society with the most competent leaders reflection and creation.25 It intends to and workers in all fields of social bring together creative artists, politics and cultural life. In its further theoreticians of art and culture development in ourtime the university Takdir as the leader of the Art Center has become an institution with formulates his task as creating an ali numerous still expanding branches in for the future which sl10uld express the form of faculties, area studies, human responsibility, human departments, programs beside a great solidarity and the Joy of a number of laboratories and other Continuously expanding creative life. It research institutions, all or not has registered in Toyabungkah Center cooperating with each other. that up to now al.:>out 10 dances have On the other hand, in the been created, among others: A flower Conference .of Higher Education and in Blossoming in Toyabungkah, The Future University in Turki, Finland, Moonlight on Lake Batur, From on August 1988,22 Takdir emphasized, Darkness to LigIlt, Woman at the that in the modern culture which based on science and technology, the position Crossroads, etc. of university is a very strategic as a Takdir said, tilat to maintain a institution which efforts objectively to progressive culture we need the ethic develop scientifically in whole aspects of creativity in whole aspects.26 from nature until human being Because tIle position of "art" is the behavior. He also said, that the sources of everything, therefore the quality of lecturers, facilities of strength of creativity must be grew buildings, administration offices, and finally spread out through the libraries, the completely of laboratories wilole fields of knowledge. He were very necessary to improve in emphasized once again that the key order the quality of a private and word of all thing is the creativity. He public universities were guaranteed. In frankly said, that the growth -of this context, in order Indonesia creativity through the instrument of the rapidly develop to be modern nation, it happiness in learning and work hard. is a very necessary to hold the program He suggested, tl1at to maintain the of "translation" a whole book of strength of creativity come from tIle science and technology into young around 16-30 years old which Indonesian language.. From that the most dynamic order.. condition, it is expected all ,Indonesian FUltllermore, Takdir said that the ~ple can read them and directly "alt" should as a "moral force" not as Influence their knowledge 5OOn.23 an entertainer in the crisis world But the most important task and which threatened by various dangers. respc!nsibility of the universities, said The alt that we need today is the art Takdlr, tllat they have gradually to tilat has a sense of responsibility to JURNAl fllSAFAT. JUU 1997 46 tIle destiny of tlte human being ill the "picture" more concretely to future. III this case, tIle position of art potter the peace, the solidarity of man is similar with knowledse. Besides that, kind and the prosperous of nation. tIle role of art can drIve of dynamic, Second, dancing. According to Takdir, the source of new perspective, the that dancing as the result of thinking wealth of fantasy and vision, the spirit and struggle to create a new men love and full hope to the new which has a dynamic mentality based world. The art can be divided into two on positive value and a flew a vision of kinds. First, painting. Takdir suggested life.28 From this context, the that painting should be produced an exhibition of dancing silouid potter a attractive painting to drive men more dynamic life, the creativity in new a creative in thinking and building this life and the optimistic in the future­ nation.27 He criticized many artists who those items are very necessary ill the produced their works which just process of nation building. appeal the sex and the egoism of It can draw conclusion, that characteristics. from tllat context, the based on Tadir's tllOUght on role of an artist is a very significant if education, can be seen in the table compare with other scientists. For below: example, the task of an artist can Table:

TAKDIR CONCEPTION ON EDUCATION

SUBJECT TARGET OF EDUCATION

1. The function of ed.ucatioll - to provide well educated people - to perlneate the production of a hi~h Quality people

2. The implication of education, (in ~ the education should produce: Inl- order to achieve a progressive tiative, creativity, rationality, and culture) responsibility lnentality

3. The image of modern nation - c}laractelized by science &technology

4 .. TIle ideal of tecllnology - to make more rapid information, transformation, transportatioll,etc. - to make better life of.\vhole human bein~.

5. The ideal of Indonesian - to have better education people - to llave positive mentalities for ex- ample, initiative, creative, - to develop a progressive culture tIlan an expressive culture

JURNAl fllS-AFAT. JUU 1997 47 CONCLUDING REMARKS Xavier S. Tllani Nayagam and Wang Gungwu (oos) , '71Ie CUltUl1l1 From the above discussion, the Pl't'blelns of Mala.ysia ill tile conclusion can be drawn that Takdir Context of Southeast Asia'; Kuala Alisjahbana is one of the most Lumpur, 1967; Alisjahbana, prominent Indonesian philosopher 'Traditional and Model?1 Values in and educator in the early twentieth Culture'~ century. Apart from his brilliant Asian In: Confluence, thougnt that If Indonesian would like Harvard, 1955; Alisjahbana, to be a progress .nation in the future "Cus/olnary Law and the national culture must be fulfilled Model71iza.tion'~ unpublished paper by Western Culture in order to presented to the Customary Law improve a dynamic eiements such as, Conference, Singapore, 1964; intellectual ethos, individualism, Alisjahbana, 'The Relations Be/weell materialism, and egoism. For us tile Advallced and tile Developing Takdir's thought is a very significant Nations and the Pursuit of World to develop our nation in order our five Pe8ce'~ unpublished paper years development (Pelita Six) which delivered to the Conference for the the main focus the quality of man Promotion of World Peace, Tokyo, powers are rapidly impl'oveci. In this 1964; Alisjahballa '71le Unity of respect it is very reasonable that Culture'~ Manzunwijaya should argue 1ttha:t Ki Malay unpublished paper HadJar Dewantara alld Taman Slswa presented to the Southeast Asian dominates the formal concept of our Regional Conference on the Study of education, but in reality, Takdir Malay Culture. Puncak Pass, 1971; Alisjahbana won the practice of Alisjahbana, "Language PlallnillS education. Thus, it is fact that among for Modernization: 71le Lase of Universities which are established in Indonesia and Malaysia'~ The Indonesia which the main task to a Hague: Mouton, 1976. explore science and technology, to 2. Ibid., p. 188. develop creativity and rationality, to 3. S. Takdir Alisjallbana, Values publisn translatIon books, to .do as Integrating FOl"Ces ill teaching and research, etc., that is the PerSOlla/ity, Societyand CultlJre, Kuala manifestation of Western Culture, Lumpur: University of Malaya which Takdir was a very consistent to campaign throughout his works Press, 1974, p. 182. and discussions up to die. His 4. Soedjatmoko, ''L,1J!tllral Identity reformism certainly lies in his of'J1lilr:! World Countries alld 111e ceaseless discussion, debating and /lnpact of Modem Coll11nunications'~ publishing works to counter other in Mochtar Lubis (Eds.), Pelangi philosopners such as, Ki .Hadjar 70 Tahun Sutan Takdir Alisjahbana, Dewantara R. Sutomo, SanUSI Pane, Jakarta: Akademi Jakarta, 1979, p. ~tc., on what he regards to keep 169. indIgenous culture. 5. S.Takdir Alisjahbana, Op.Cit., p. 195-198; Abullasan Asy,ari, ''Mellcari Perulnusal1 Walisan NOTES Blldaya'~ in Suara Pembaharuan (Newspaper), June 17, 1992; illtervie\\T 1. Takdir Alisjahbana (Eds.), with Abuhassan Asy'ari (he is a K~-eativitas (Cl-eativity), Jakarta: assistant of Takdir). DIan Rakryat, 1983, p. 182; 6. S. Takdir Alisjahbana, Alisjahbana, Takdir, 111e 111do/1esia.· Social 811d Cullultal Deve!oplnent of /lldonesian Revolution, Kuala Lumpur: Oxford Language SlId Litera.ture, New University Press, 1975, p. 201. Ilaven, 1962; Alisjahbana, Takdir, 7. Achdiat K. Mihardja, Polelnik JURNPi FILS-AfAT. JUU 1997 48 Kebudayaan (The Cultural Polemic)? 423. Jakat1a: Pustaka Jaya, 1977, p. 42; 15. S. Takdir Alisjahbana, Layar Dewantara, Ki Hadjar, ''Some Terkembang? Jakarta: Dian Aspects ofNational EdUcatiOll and the Rakyat, 1937, 42-44; W. Udin Taman Siswa Institute ofjogyakaJ1a '; (Eds.) , Spectrum: Essays presented 1933, In: Indonesia 4, Ithaca, to S. Takdir Alis;ahbana on his 1967. biJ1hday (70s), Jakarta, Dian Rakyat, 8. Nirwan Dewanto, ''Kebudayaan 1978; Nichterlem, Sue, '~ Essay n Indonesia: Pandangan Seorang Transcultural Intellectual Biography: Penyair'~ dalam Kongres Sutan Takdir AJjsjahbana'~ p. 61-89, Kebudayaan 1991: Kebudayaan Loc. Cit. Indonesia dan Dunia ('The Indonesian 16.S. Takdir Alisjahbana ''Pemba­ Culture: From the view of Poet", in llgunan Ekonomi dan Etik Ekonomi The Congress of Culture 1991: VIe Islam" (The Economic Development Indonesian CultUl"t: and VIe and Ethic Economic of Islam), in World)? Volume V, Jakal1a: the seminar of Indonesia Depdikbud, 1992/1993, p. 205. Philosophical Association, January 9. Umar Kayam, ''Kebudayaan 13-16,1972, p. 246. Nasional dan Kebudayaan Baru" 17. S. Takdir Alisjahbana, Grotta (National Culture and the New Azzura: Kisah Cinta dan Cita Culture), dalam Ibid., Volume II, p. (Grotta Azzurra: The Story of love and 440. idea), Jakarta: 1978, p. 81-85. 10. Kompas (Newspaper), 18. S. Takdir Alisjahbana, December 12, 1978. Indonesia: Social and Cultural 11. Jimmy Siahaan and Harun Revolution, Op.Cit., p. 25-26. Umar interviewed with B.J. Habibie, 19. Ibid., p. 27. in Ilmu dan Budaya (magazine), Th. 20. Ibid., p. 30. VII, No.6, March 1985, p. 431. 21. Ilmu dan Budaya (rna.gazine), 12. S. Takdir Alisjahbana, Kalah Th VII, No.6, Maret 1985, p. 401­ dan Menang (The Defeat and 403; see, S. Takdir Ahsjahbana's Victory), Jakarta: Dian Rakyat, 1981, paper, '71le Task of the New p.471. University'; for the meeting of *) Concerning "matel'ialism", University RectOl'S on December 18, Takdir said, That Indonesian people 1984 in the International House of should strongly effort to get materials Japan, Tokyo. • throughout to be business man and not 22. Ilmu dan Budaya Th XI, No.6, quickly to be despair to do it. We had Maret 1989. sincerely to recognize our GNP (Gross 23. Komp.'ts, October 23, 1980. National Product) if we compare with 24. Ilmu dan Budaya, Maret Malaysia less more than five times and 1985, Op.Cit., p. 403; S. Takdir also will be forty times with Japan Alisjahbana (Eds.), Dasar-Dasar Krisis (see: Kompas, February, 6, 1992). Semesta dan Tanggung jawab Kita 13. Ignas Kleden (Eds.), (the element of World Crisis and Kebudayaan Sebagai Perjuangan: our Responsibility), p. 208-210. Perkenalan Dengan Pemikiran S. 25. Kompas, March 14, 1980; Takdir AlisjahbamJ (Culture as S. Takdir Alisjahbana (Eds.) , means of struggle: The Introduction Kreativitas (Creativity), Op.Cit., p. into Takdir's Thought), Jakarta, 183. Dian Rak.ryat, 1988, p. xi. 26. Ibid. 14. S. Takdir Alisjahbana, Kalah 27. Merdeka (newspaper), May 5, Menang (The Defeat and Victory), 1981. Jakal1a: Dian Rak.ryat, 1981, p. 411- 28. Kompas, January 14, 1980. JURNPL fILSAFAT. JUU 1997 49