Analisa Journal of Social Science and Religion Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa https://doi.org/10.18784/analisa.v3i02.678

THE NATIONALITY MOVEMENT IN

Hamzah Harun Al-Rasyid1 and Saprillah2

1Alaudin Islamic State University, ABSTRACT Makassar, 2Office of Religious Research and Religion and nationalism are two terms that are closely related with one another. Development, Ministry of Religious In , the debate about religion and nationalism has narrowed down to two Affairs, Makassar Sulawesi major issues: The first is the integration of religion and nationalism in the form of a religious state. The second is religious accommodation within the country. The [email protected] Indonesian founding fathers have agreed to choose the accommodation model [email protected] by making Pancasila as the foundation of the country, whose core is based on the Paper received: 04 September 2018 universal values ​​of religion, such as divinity, humanity, unity, deliberation and Paper Revised:: 04 - 08 December 2018 social justice. This research was conducted in Gorontalo city and applies qualitative Paper approved: 22 December 2018 method. Data collection was carried out using interview techniques and document studies. Interviews were conducted with informants ranging from religious leaders, historians, and academics. This paper aims to illustrate that the choice to accommodate religion in the country is the right action, given the national movement in Indonesia is based on religious movements. The independence movement in 1942 in Gorontalo was the culmination of the movement of nationalist movement such as Sinar Budi and Islamic-based organizations such as Syarikat (SI), , Nahdlatus Sjafiiah, which had been carried out 10-20 years earlier.

Keywords: Religion, nationalism, integration, accommodation, religious movement.

Introduction even wish for a universal Islamic state (popularly known as khilafah system). Why do the founders of this state, including their Ulama (Muslim leaders), prefer the form of The statement or question that challenges a unitary state, instead of a religious state? Is not the relationship between religion and nation is that the majority of the Indonesian population not adequate to be answered theoretically but can are Muslims? This question is such a classic be invoked to re-read the historical movements question but still continues to find its context. of the Indonesian struggle for independence In every phase of Indonesian history, there are in various regions. Looking back at the history always certain groups who keep questioning of struggle is something that is very essential about this. As if, the role of the religious leaders for today Indonesian young generation. They behind the formation of this country was not must understand that religion is an substantial enough to be the answer. In fact, later, religious foundation in the independence movement and movements emerged from certain groups who the formation of a nation, that we now recognize questioned national ideas and considered them as an Indonesian nation. Without the need to re- to be contrary to religious spirit. They demand confirm, why this the founding fathers did not a state in the form of religion (Islam) and some prefer a religious-labelled-country.

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This study then attempts to re-write a took place in Gorontalo showed that resistance story of independence movement from local to the Netherlands was a common resistance perspective. The story illustrates when both for the common goals. Although the Indonesian Islamic and nationalist groups fight together to people had not been officially formed, Nani achieve the independence. In this place, there are Wartabone was not feeling awkward to call important and interesting events at least for the himself an Indonesian, red and white as a symbol people of Gorontalo. The event was a statement of struggle, and the song Indonesia Raya as the of Indonesian independence from the Dutch official song. Nani Wartabone and his friends did in the City of Gorontalo. Again, the statement not proclaim the independence of Gorontalo but of Indonesia’s independence and it was not the firmly declared it as an Indonesian state. independence of Gorontalo which took place Nani Wartabone has been a very important three years before the National Proclamation of name in social movements in Gorontalo. Nani Independence, namely on January 23, 1942. Wartabone was also a Muhammadiyah cadre who On that mentioned date, a large solemn had a very strong social movement perspective ceremony was held in the square in front of the and managed to consolidate social movements house of the Dutch Assistant Resident (Coern). against the Netherlands. Political activities in The Dutch flag was lowered and replaced with the , meet with national movement figures red and white flag. The song of Indonesia Raya such as Moh. Yamin and Soekarno became his was echoed by Gorontalo youth. The atmosphere inspiration when he returned back to Gorontalo. of emotion burst in the minds of all the people. When he returned back to Gorontalo, he Nani Wartabone (Gorontalo national hero) stood founded the Gorontalo Farmers’ Union in in the middle and began to speak: November 1927. A year later, he founded the “Today, January 23rd, 1942, we are Gorontalo National Indonesian Party (PNI). Nani free from any nation’s colonization. Our flag is became anti-Western and sometimes even went red and white, our national anthem is Indonesia extreme. For example, rejecting Dutch education Raya. The Dutch government has been taken over by the national government.” which he considered adoring the superiority of Western nations. That was why, in 1932, Nani Nani Wartabone’s voice echoed that was established a Muhammadiyah village school responded by the cry of independence by the in Suwawa. A year later he also established the people of Gorontalo. The long struggle of the Muhammadiyah Cooperative Unit in Gorontalo people of Gorontalo has been paid for years. (Habibie, 2004). The neat struggle started by Nani Wartabone Nani Wartabone - carrying out cultural and the Gorontalo fighters ended sweetly. The resistance by carrying out the “cadre” of the red and white flag was raised, and the Indonesia farmers through the peasant organizations which Raya song was then announced. Later, a national he made, political resistance through the PNI government was formed which was known as (Indonesian Nationalist Party), and fighting for the PPPG (Head of Gorontalo Government education through Muhammadiyah schools. Leadership) led by Nani Wartabone. The The peak of the social movement in Gorontalo formation of this government was a result of the occurred on January 23rd, 1942. Nani Wartabone Committee 12 meeting. campaigned for armed resistance against colonial This event is one of the most interesting (Habibie, 2004). national milestones. Recognition of Indonesia as a nation was clearly stated in Nani Wartabone’s Theoretical Framework short speech. In fact, at that time the Indonesian What is nationalism? Ben Anderson state did not yet exist. The government switched (2002:8-9) proposes a good definition on from the Netherlands to Japan. The events that this topic. For Anderson, nationalism is an

280 The Nationality Movement in Gorontalo Hamzah Harun Al-Rasyid, Saprillah imagined political community with limitation cannot be ignored in the state. Religion has a and sovereignty. Nation is an imagined thing noble humanitarian concept that is very likely because the members of the nation did not know to be used as a moral foundation in religion. The each other, never met each other, and even never problem is how to use religion symbolically in the heard about them. But, they live in imagination of state, in a multi-religious society, like Indonesia. their togetherness as one nation. For example, the The choice is that the state is not religiously based Bugis people, somehow, never met their Papua but accommodating the spirit of religion through brother. There is a long distance separated them. Pancasila. This is the strategic and appropriate But, the both of these tribes felt and imagined that choice. All components of religion in Indonesia they are in one nation. That is a simple definition have an attachment that is equivalent to a so- of nationalism. called as Pancasila (Baso, 2015). The discourse according to Brubaker (2011) Karim (2015: 3-9) stated that there were with regard to religion and nationalism can be only two forms of state, religion-state and civil viewed from four perspectives. First, religion state. The state of religion has ended, after the and nationalism are phenomena that stand death of the Prophet Muhammad. State of religion alone, as well as ethnicity. Second, religion can is a limited to a state model in a particular system, be used as an instrument to explain nationalism. namely a system of government that is only given Third, religion is part of nationalism. Fourth, by God specifically to a handful of people who it is the separation between nationalism and are called noble apostles without expanding to religion. The four perspectives of Brubaker which them. In this sense, the state of religion is truly are mixed from various theories accumulated controlled by God through revelation to the about religious and nationalism relations are chosen people. After the Prophet Muhammad, comprehensive enough to see the presence or as the last prophet, passed away, this model of absence of (religion) religion in the country. the political system, has automatically ended From the perspective of religious relations, and it was cut off. After that, the companions of furthermore, we can find three forms of state, the Prophet Muhammad formed a civil state, or secular, integration, as well as accommodation. a state agreed upon through a social contract, The secular state adopts the first and fourth parts without any direct control from God. of the Brubaker perspective. Religion and the For Karim (2015: 9-10), naming a religious state are two separated entities. Religion has its state after the prophetic era is an attempt by the own space which is not inherent with the state authorities to enjoy the authority possessed by space. Not surprisingly, in a secular country, anti- ‘heads of state’, as well as to give an impression to religious policies such as banning religious symbols the public that the state and government are on in public spaces are a reality. France, for example, religious rails and consistently guarding religion. has a regulation that prohibits its citizens from In fact, the essence of what they call a religious wearing religious symbols in public spaces. State state is actually a civil state, where God does not of religion is based on the concept of theocracy. have total intervention as practiced in the era of Religion cannot be separated from the state. the Prophets. Even religion must be an important foundation In Indonesia, in particular, the discourse of state. In empirical experience, a religious state on religion-based state is a fundamental issue. arises in a mono-religious or mono-cultural Muslim politicians who are members of Sarikat society. In the Arab and Middle East regions Islam, Masyumi demanded a country based on in general the countries formed are religious religion (Islam). This effort at least found results countries. The third form is accommodation, when the was formulated by such as Indonesia. Accommodation state in incorporating Islamic characteristics in the first principle is based on religious thinking. Religion

281 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 279-295 part of Pancasila, namely the supreme divinity Islamic leaders (especially Sheikh Ibrahim) had and the obligation to implement Islamic Shari’a an understanding of Indonesian jumhuriyah long for its adherents. However, the discussion of before the nationalist movement spearheaded the committee formulating the Pancasila finally by Budi Utomo. The Acehnese ulama had made agreed on the Pancasila with the current model as formulations of the state foundation which the best choice, where all religious groups are in later became the formulation of the Indonesian the same position. Pancasila is an abstraction of jumhur state foundation. Baso (2015: 255) universal values ​​that are relevant to all religions summarized the formulations of these scholars in Indonesia. as follows; fair law, safe country, happy people, Religious discourse and nationalism in prosperous, covenant and true and firm advice. Indonesia have always been linked, considering The ulamas no longer discussed the symbolic that the formation of the Indonesian state cannot integration of religion and the state but rather the be separated from the involvement of the Islamic values ​​of Islamic substance which must be used community. Long before Indonesian awareness as a basis for moral state. This model was used emerged in a formal form, there had been an by the Indonesian state, where religious symbols awareness of nationality from the Indonesian were not shown in formal as it is not religious who studied in Mecca. Nusantara students countries, but the philosophical basis and (from , , Madura, Kalimantan, ideology were taken from the universal values ​​of and Sulawesi) fulfilled Makkah and formed a religion and mixed into Pancasila. community named Jawi people. According to In , Sayyid Idrus bin Van Bruinessen (2012:3-9) these community was Salim (SIS) Al-Jufri was an iconic nationalist the largest group in Makkah. scholar from eastern Indonesia. SIS Al-Jufri was In the 1860s, Malay became the second known as a scholar who enjoyed writing poetry language in Makkah after Arabic. In 1934, a in Arabic. One of the popular poems as follows, Malay-related conflict occurred in Makkah. written in Bahasa Indonesia: Arabic teachers feel unhappy to the instructors from Malay who like to use Malay language. Berkibarlah bendera kemuliaan di angkasa, daratan dan gunung-gunung yang hijau For this friction, two Malay scholars, Sayyid Setiap bangsa memiliki simbol kemuliaan, Muhsin Al-Musawa Al-Falimbani and Shaykh Dan simbol kemuliaan kita adalah merah dan Zubaer Al-Filfulani founded the madrasa of putih Darul Ulum ad-Diniyah for prosecutors from Wahai Soekarno! Engkau telah jadikan hidup kami bahagia the archipelago. The students who studied in Dengan obatmu telah hilang penyakit kami Mecca have a very important role in the country, Wahai presiden yang penuh berkah untuk kami both in the formation of religious narratives that Engkau hari ini laksana kimia bagi masyarakat were moralist (not political movements), also (The flag of glory is flying in the sky, strengthen national awareness that facilitates the land, and green mountains work of Islamic politicians in the future. Every nation has a symbol of glory In Aceh, the idea of ​​Indonesia had been long And the symbol of glory is red and white O Soekarno! You have made our lives happy discussed since the 19th century AD According Your medicine had lost our disease. to Tengku’s writings in Mulik in 1288 H or 1871 O president, who is full of blessings for us AD, it can be found the prophecy of Sheikh Today, you are like chemistry to society) Ibrahim bin Husain Buengca issuing about The poem of Guru Tua (popularly recognized the emergence of the state of the Republic of as SIS Al-Jufri) reflected the support towards Indonesia or Indonesian Jumhuriyah (Baso, Indonesia’s presence as a nation, with red 2015: 250-251). This means that the Acehnese and white as a symbol of pride. This poem was

282 The Nationality Movement in Gorontalo Hamzah Harun Al-Rasyid, Saprillah written after SIS Al-Jufri hearing the news that Thus, nationalism that had been Soerkarno-Hatta had proclaimed independence developing in Indonesia was indeed a religion- on August 17, 1945. Two years before this based nationalism. Religious leaders and ulama incident, SIS Al-Jufri was under pressure from became important actors in the formation the Japanese in Indonesia. Madrasah Al-Khaerat and maintenance of the Indonesian nation. (a madrasa founded by SIS Al-Jufri in 1930) was The presence of the ulamas on the stage of closed by the Japanese. SIS Al-Jufri was forced nationalism was important because the majority to teach “underground”. He chose to teach his of Indonesians are Muslim and the position of students at night with candlelight, in order not to the ulama in Islamic society is very high. It was be suspected and be discovered by the Japanese the right step, when the committee formulated soldiers. As a result, his vision later was disturbed Pancasila involving religious elements from both (Yanggo, et al., 2013: 140). and Muhammadiyah circles. SIS Al-Jufri’s commitment to the Republic of Indonesia was very strong. When Research Method DI / TII movement in which was pioneered by a This research applies qualitative method. This man called Kahar Muzakkar in South Sulawesi method is employed to explain the history of began to penetrate the Central Sulawesi region, local based national movement with regards to the January 23rd, 1942 moment. This type of several students along with the Palu community research produces descriptive data, a systematic, asked for an opinion from SIS Al-Jufri. He firmly factual and accurate description of the facts, said that he will remain with and support the the characteristics and relationships between NKRI. Even when began to emerge the phenomena observed and analyzed with a in , it spread to Gorontalo to the descriptive qualitative approach. The results of region of Central Sulawesi, the Guru Tua issued this analysis provide possible explanation of the a declaration which opposed any threats that object and subject of the study (Moleong, 2001). undermined the government of the Republic of This research was conducted in Gorontalo Indonesia (Yanggo, et al., 2013: 141). City. This location was chosen because the Steenbrink (2017) revealed that for proclamation of Indonesian independence was Muslim leaders in the past, especially those who declared three years before the proclamation of had performed the pilgrimage to Mecca, were independence by Soekarno-Hatta in Jakarta in building spirits that were frightening to foreigners 1945. in the archipelago. He cited the statement of Sir Data collection used in this study includes Thomas Stamford Rafless, the highest leader of interview techniques as well as document analysis. British government in the East Indies as follows: Interviews were conducted with informants from Every Arab from Mecca, as well as the Javanese religious leaders, historians, and academics. The who returned from the pilgrimage activity, were topics and themes used in the interview are: 1) the accepted as saints on Java, and the attitude of history of the national movement in Gorontalo, quick trust among lay people was such that they very often linked various supernatural powers to the Islamic leaders involved in the event; and 2) such individuals. Thus, it is not difficult for them the history of developing Islamic organizations to arouse the country to rebel. Muhammaden’s and their influence on the colonial resistance scholars were almost invariably found to be most movement. active in any rebellion. Many of them, generally mixed Arab and indigenous descendants, moved Document studies are carried out by from one country to another on the eastern island searching for written data from the mass media, and generally because of their intrigues and in- government reports, Dutch colonial reports, as sistence that indigenous leaders were incited to well as scientific writings (undergraduate theses, attack or kill Europeans, as infidels and trouble- maker (Steenbrink, 2017: 117-118). master theses and dissertations) that all together support this research.

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Result And Discussion burning Gorontalo. Dutch intentions seem to be really implemented. The first scorching rd January 23 , 1942; the Peak of the earth was carried out by the Dutch by National Movement in Gorontalo burning seven copra warehouses in customs The nationalist movement has been (Apriyanto, 2006: 142-143). This incident presence in Gorontalo early 20 centuries. upset Nani Wartabone. He immediately sent Several of (secular) national organizations a letter to the Resident Assistant of Corn and and religious-national organizations have Dacona, who requested that the Dutch stop the been there and struggle to form spirit and scorching action. If the Dutch continue their pride of nationalism, through education and actions, the Gorontalo people are ready to social movement. But, the peak of nationalist fight (Apriyanto, 2006: 143). movement was when civil army led by Nani On January 19th, 1942, Nani Wartabone Wartabone that resulted in the conquest of the and several of his colleagues met with the Dutch rd Dutch army, on January 23 , 1942 (Habibie, and threatened to kill them if the intention to et al. 2004). burn Gorontalo really happened. This threat The January 23rd, 1942 event was the was responded by the Dutch by threatening most monumental, most historic struggle to arrest Nani Wartabone (Habibie, et al., of the Gorontalo people. The Dutch were 2004: 55-56). However, the Dutch threat did conquered at that time and independence was not occur. The Dutch soldiers focused their proclaimed. This event could not be separated attention more on Japanese troops who had from the ability of Nani Wartobone to read taken control of Manado. It seems that they did the post-Pacific situation in 1941. This war not care much about the resistance movement marked the rise of Japanese power in Asia compiled by Nani Wartabone. Pacific and weakened the Dutch forces in the The Netherlands also seemed to not area, including in Gorontalo for sure. Nani buying the threat of Nani Wartabone. The Wartabone is always updated his gratefulness scorched earth effort continues. One Kolilo through the radio that broadcasted everywhere motorbike and Nine copra warehouses caught which then starting to compose strength. fire on Thursday, January 22nd, 1942. Seeing Community leaders and movement figures this situation, Nani Wartabone and his are contacted. Under the leadership of Nani friends decided to take a firmer action. They Wartabone, the people of Gorontalo found intend to arrest all the Dutch and take over momentum to free themselves from Dutch the government. They immediately prepare colonialism (Habibie, et al, 2004). themselves to take action. Nani Wartabone The condition of the Dutch power prepares all attacks since night and moves in Gorontalo was further weakened when towards Gorontalo. A local literature the Japanese forces succeeded in occupying (Tanggomo) reveals the preparation: th Manado on January 11 , 1942. The Dutch in Mr Jonu (Nani Wartabone) pity / on Friday Manado fled to Poso and partly to Gorontalo. night provide weapons / gather people / ask Their position in Gorontalo is also not for blessings / blessings from Allah / die in safe. These Dutch soldiers intend to leave war / do not be feared / father is ready behind / when the day is late / the month arises / is Gorontalo but first they destroyed all valuable ready in Suwawa / ready on the road. assets in Gorontalo. This plan was revealed to Nani Wartabone through her best friend The resistance of Suwawa seems to be who worked as a police officer, Pendang less realized by the Dutch. Nani Wartabone and Kalengkongan. Nani Wartabone immediately his troops moved at night to reach Gorontalo set up a force to prevent the Dutch from at dawn. Below is an important related quote

284 The Nationality Movement in Gorontalo Hamzah Harun Al-Rasyid, Saprillah about the moment: pointed in his stomach. Immediately the young army forces stormed, grabbing a gun and at- On that Friday morning, Nani Wartabone taching swords, knives and keris (traditional troops along with popular support departed local weapon) to the Dutch body. He was im- from Suwawa to Gorontalo which was approxi- mediately arrested. mately 11 kilometers away. When the troops passed through other villages or villages, the From the troops fight scene, they headed to the people scattered out of the house and sponta- control house with a man. This person was fa- neously joined forces with Suwawa. mous for his sharp and frightening eyes. Nani Wartabone with the young men approached All troops and other community groups such her and was not afraid of the eyes of the in- as China, Arabia and other regions are ready in vaders. The controller still asks: “why did you the city (Gorontalo) in the morning. The Dutch come here? What is the need? Go home soon! were still at home and did not know that that ”His words had not finished yet, Nani Warta- morning they would be captured by Nani Wart- bone had pointed his gun, which was followed abone’s troops. Around dawn, the Nani Wart- by the quick movements of the youth. There abone troops with the people from Suwawa was almost an incident, but Nani Wartabone and the area they passed arrived in the city of reminded: “No one should hurt him or his fam- Gorontalo. Kalangongan and Ardani Ali’s men ily. Dutch property must not be taken. Whoev- from the police immediately joined (Habibie, er violates this command, I will judge him. The et al, 2004: 66-67). controller was immediately guarded by several young men. The movement initiated by Nani Wartabone himself who then started a Nani Wartabone led another arrest of Peter. mass movement. Nani Wartabone as a Mr. Peter, in this case, is a friendly person. He leader was able to arouse resistance from came out with his hospitality. Nani Wartabone graciously also said, “It’s better that Mr. Peter every Gorontalo people who were traversed just give up on us. And we will treat you well by troops from Suwawa which numbered (Habibie et al., 2004: 67-68).” around 300 people. The indigenous police led by Pendang Kalengkongan and Mardani The arrest of Dutch political figures in Ali defected and joined forces with Nani the city of Gorontalo caused noise from the Wartabone. For the record, Kalengkongan Dutch. Some Dutch people who saw the is a friend of Nani Wartabone who works as unfavorable situation tried to escape using a police officer as well as being an informant a truck. However, the situation of Gorontalo for Nani Wartabone. Koesno Danoepojo also city had been besieged by the people. The played his role. Disguised as a farmer, he rode Dutch truck was successfully chased and an old bicycle to the post office. The goal is dismissed. But the passengers refused to go to ask Pedi Kalengkongan (younger brother down. Nani Wartabone immediately fired his of Kalangongan Fire Fighting) to break the gun into the air as a sign of threat. Hearing the communication network outside the city shot, the passenger of a truck car containing (Apriyanto, 2006: 148). Dutch people came down and secured to the controller’s house. Furthermore, he had been After all the power was gathered and the put in prison (Tuloli, 1993: 40). war strategy was considered appropriate, Nani Wartabone and friends began to make the The arrest process did not last long. move. Below is the quote regarding the event: Only about 2-3 hours. Not only because there were not many Dutch officials in Gorontalo, “What was first conquered was the police’s office where they arrested the Dutch Police but the Dutch did not fight back when they got Chief. Nani Wartabone reminded that police arrested. At 09:00 in the morning the arrest headquarters and cries were controlled by process was completed. There were 20 Dutch youth and the people. You better just give up. people who were arrested and sentenced into The (big) (Dutch) police chief wanted to pull out his gun, but Nani Wartabone rifle had been prison. Meanwhile, the Gorontalo people who

285 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 279-295 had been in Dutch detention were released. R.M. Danuwatjo, Sagaf Al-Hasni, and Hasan This victory was greeted with joy by Gorontalo Badjeber. These 12 people are also known as students. Pay attention to the following quote: committees of 12 (Apriyanto, 2006: 144). The At nine o’clock in the morning, all the results of the meeting’s decision also mandated arrests were over. The people were told to go the Kalengkongan Fire Fighters and Ardani through loudspeakers consisting of (made) of Ali as security executors. Ibrahim Mohammad zinc rounded (made into round-pen). People became the leader of scouting (Habibie, et al., came to the city center. Many people tears in 2004: 76-77). joy and many people also shed tears because The task of committee of 12 is to of the suffering they experienced during the safeguard and protect the safety of the people administration (Tuloli, and the region from all actions that harm 1993: 41). the people from any party, especially from The euphoria of the Gorontalo people the Dutch and Japanese (who have occupied is mounting. They were gathered in the field Manado City) (Apriyanto, 2006: 144). in front of the assistant resident’s house. The Whereas the task of security is: 1) to discipline Dutch flag was lowered and replaced with the community so that they are not afraid and the red and white flag. The song Indonesia chaotic, 2) maintain the possibility of parties Raya was announced by the students. Then, using the opportunity to take revenge and Nani Wartabone announced Indonesian damage, 3) reduce the Dutch Flag that still independence (as quoted in the beginning exists in Gorontalo and its surroundings, 4) of this article), not Gorontalo independence. establish security posts in every authority so Nani Wartabone used the word Indonesia, not that things that are not desirable do not arise Gorontalo. On January 23rd, 1942, independent (Habibie et al., 2004: 77-78). Gorontalo was declared free from Dutch A month after the independence colonial (Tuloli, 1993: 41; Habibie et al., 2004: statement, the Japanese came to Gorontalo. 72). The arrival of Japan seemed like a courtesy visit. This statement of independence is not There was no sign that the Japanese intend to a mere slogan of agitation. Nani Wartabone take over the government. The control of the and his fellow soldiers planned to form a Gorontalo government remained under Nani government to fill the vacuum of government Wartabone’s control. The situation changed left by the Dutch. The former Wedana (members six months later, Japan came as a new ruler. of the Dutch government) were also invited to This was related to the increasingly strong the meeting. Although there was a difference position of Japan in the archipelago. Japan of opinion between the Nani Wartabone camp did not give Nani Wartabone the freedom to and the Wedana (who still looked forward build strength. His movements were watched. to the Dutch), it was finally agreed to form a Because it was considered dangerous, Nani government agency called the PPPG (the Head Wartabone and several of his colleagues were of the Gorontalo Government Leadership). arrested and taken to Manado. There, Nani In this matter, Nani Wartabone become Wartabone was tortured. Some of his friends the highest leader, R.M. Koesno Danupojo died (Aprianto, 2006: 144-145; Habibie, et al., became representative. M.H. Boeloeati and 2004: 78). A.R. Oientoe were as secretary and deputy The situation got better after Japan secretary. While eight other members became lost the Pacific war by allied forces. On August members, namely Usman Monoarfa, Usman 15th, 1945, Gorontalo’s power was handed back Hadju, Usman Tumu, A.G. Usu, M. Soegondo, to Nani Wartabone. Nani Wartabone did not

286 The Nationality Movement in Gorontalo Hamzah Harun Al-Rasyid, Saprillah know the situation in Jakarta at all. Even the is to carry out social movements, for example proclamation of independence was only known those initiated by young people in Java named by the people of Gorontalo on August 28th, Budi Utomo. The educated youth adapted the 1945. Since then, Gorontalo’s power has been mode by conducting advocacy movements mandated as part of the Unitary State of the to the people of Gorontalo, to build national Republic of Indonesia (Habibie, et al., 2004). awareness and fight against the Dutch colonial. And, Sinar Budi is the right place to draw up Sinar Budi, the Root of Nationality the strength of resistance with the new model Movement in Gorontalo of struggle against colonialism (Amin and The roots of the nationalist movement have Hasanuddin, 2012). emerged in Gorontalo since the beginning of There is an interesting perspective about th the 20 century. The Boedi Utomo movement the presence of Sinar Budi in Gorontalo. in 1908 in Java inspired a number of young Syarifuddin (2012) says: Gorontalo children to form similar movements. “Sinar Budi aims to improve and uplift the situ- Husain Katili, Saleha Mina, and Patihedu ation and fate of the people who are depressed Monoarfa formed the Sinar Budi organization as a result of Dutch colonialism and Sinar Budi in 1912 which aimed to “gather all Gorontalo provides guidance and practical leadership styles people in one struggle movement (Yusuf, 2011; towards improving living conditions and a better livelihood. At that time, Gorontalo people were Ministry of Education and Culture, 1978). still depressed by feudalism and bourgeoisie idea. Sinar Budi can be said as the foundation for Because the benefits of Sinar Budi can be felt, es- the social movement that systemically fought pecially for the oppressed groups, then gradually against the Dutch which became the entry Sinar Budi gets a very large number of followers and most of them are ordinary people. Some of point for similar groups in the following years the followers were not only from the proletar- in Gorontalo. Nationally, Gorontalo youth are ians, but also from the noble family and democ- actively involved in the movement by forming racy supporters. Sinar Budi received a warm and Jong Gorontalo in Surabaya. Nani Wartabone overwhelming welcome from the community. Thousands of his followers flowed into Sinar Budi was one of the movers, the most popular figure. so the Dutch East Indies government began to be One of the interesting points of Sinar Budi was suspicious and nervous.” the scope of the organization as it appeared in the local context. Sinar Budi was considered as a social movement in the perspective of Marxism. The emergence of the Sinar Budi social Feudalism and bourgeoisie point of view as other organization in Gorontalo in the early 20th titles from Dutch colonial and royal parties were century, showed that nationality ‘fever’ had sued by “inward nobles” and proletarians. The been so strong in the archipelago after the issue of social resistance, economic movements, emergence of Budi Utomo in 1908. Gorontalo, and the struggle for nationality was indeed an which was located far from the island of Java, important issue among the movement members. caught up with nationalism ‘fever’ after the But was the Sinar Budi movement enough to formation of Sinar Budi. One of the factors be seen as a proletarian resistance? It seemed is that the people of Gorontalo needed a new irrelevant, considering Gorontalo was more mode of resistance, after the Dutch succeeded ‘colored’ by a cultural and religious spirit rather in stopping the resistance of the Gorontalo than the class spirit. The presence of noble nobility and taking over political power on family as the driving figures of Sinar Budi had the earth of Gorontalo. Gorontalo, which was asserted that the Sinar Budi movement was a originally divided into several kingdoms, was civil society-based national political movement acquired into one course, only Gorontalo. The (and also meant completing the national best choice as an alternative mode of resistance movement formation on a national scale)

287 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 279-295 against Dutch colonialism, as Budi Utomo with (Depdikbud, 1978: 89). its cultural nationalism and the Spirit of Religious Movement behind with nationalism and Islam. The resistance the National Movement in Gorontalo carried out by Sinar Budi was a resistance in forming a national identity, the console of the The Sinar Budi movement seems to people, and economic independence, and not be “fertile ground” for the emergence of the class resistance. next religious-based social movement group, Another interesting information about namely Sarikat Islam (also Muhammadiyah and Sinar Budi was found in the North Sulawesi Nahdlatul Ulama). The Sinar Budi movement Regional Awakening History book, compiled by began to fade because Dutch penetration and the researchers from the Indonesian Ministry politics became a spacious road for Sarikat Islam of Education and Culture in 1978. This book in Gorontalo. Roadshow of H.O.S. Tjokroaminoto records a few notes about Sinar Budi as an to the island of Sulawesi (Makassar-Manado and organization that played a significant role at Gorontalo) gave effect to the formation of the the social, economic, cultural and political Sarekat Islam in Gorontalo. levels. Sinar Budi is said to have important and There are two versions of the establishment significant purposes, namely: of the Sarekat Islam branch in Gorontalo, first in • Fight for equal rights with other nations 1916 and second in 1923. Researchers from the • In socialization, you must work fluently in Department of Education and Culture (1978) Malay (Indonesian) mentioned that in 1916 as the year of H.O.S. Tjokraminoto’s arrival and at the same time the • Endeavor to establish Loris associations, establishment of Sarikat Islam in Gorontalo. The namely money associations as a place to following is the quote: educate ways of organizing “In 1916, H.O.S Tjokroaminoto as the leader of • Likewise in the way of dress, how to get Sarikat Islam came to Gorontalo together with along, and decency Mohammad Djafar, who just happened to be re- The purpose of Sinar Budi above turning from to treat his sick eyes there. He held a meeting with the intention to es- illustrated that equality of rights and Malay tablish a Sarikat Islam branch in Gorontalo. The nationalism was the foundation of his ideology. meeting was held in Ipilo village (in the city of The imperative of fluency in Malay was a cultural Gorontalo) in the house of Kadli Husin Pou. So movement that is useful for building the spirit many visitors at that time caused the house where the meeting collapsed due to people jostling over of nationalism, as articulated very clearly in the the house. The Sarikat Islam meeting led by Tjok- 1928 Youth Pledge by Budi Utomo. roaminoto at that time succeeded in forming a In that era, Sinar Budi received a rousing leader namely Bouti Pakaja as Chairperson with the title the President, assisted by two other peo- welcome from the people of Gorontalo: Thanks ple namely Bahu Panigoro (Head of Village Mo- to these efforts, within a short time Sinar Budi losipat) and Zakaria Saleh Lama (village head of got a place in the hearts of the people so that Kayubulan in Pole)” (Depdikbud, 1978: 89). its members had reached thousands of people. Another version came from a Japanese The rapid progress achieved by this light caused researcher, Ehito Kimura as follows: anxiety among the colonial government. In addition, the colonial government approached “PNI and Partindo were secular nationalist or- ganizations, but Islam played a key role in the the leaders of Sinar Budi, mostly from local nationality movement in Gorontalo. By this time, aristocratic figures with the intention of stopping Sarekat Islam, an Islamic political party, had their activities. But driven by a high national reached Gorontalo, having been introduced to the awareness to improve the fate of the people, region by the 1923 visit from H. Umar Said Cok- roaminoto, leader of the organization. Cokroami- the colonial government’s approach failed

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noto and others saw Islam as a way of opposing Manado as an illustration of the situation Dutch colonialism and forming the basis of na- of Islamic organizations in North Sulawesi tional pride. 1928, Sarekat Islam officially opened branch office in Gorontalo” (Kimura, 2013). (including in Gorontalo) in that time (Kawu, 2009). Apart from two different years of reading The religion-based social movement was about the presence of Tjokroaminoto and increasingly complemented by the emergence Sarekat Islam in Gorontalo, the arrival of H.O.S. of Muhammadiyah in Gorontalo in a relatively Tjokroaminoto was part of Sarekat Islam’s same year of 1928, initiated by Yusuf Otulowa2. political consolidation, which considered A few years later (in 1938), the Nahdlatul Ulama religion (Islam) as the basis of its movement organization also enlivened Gorontalo. Salim (Kimura, 2013) explicitly explains that Islam Bin Djindan3 was called as the figure behind is a factor that makes Gorontalo accounted the presence of Nahdlatul Ulama in Gorontalo for by Tjokroaminoto as one of the Sarekat (Yusuf, 2011). Islam movements outside Java, especially in The development of Sarekat Islam and Sulawesi. Gorontalo is one of the most powerful Muhammadiyah at the Minahasa Office and Islamic regions in North Sulawesi. In fact, 100% Gorontalo Office in the 1930s was indeed very of the population of Gorontalo was Muslim massive. Colonial reports show that the branches (Depdikbud, 1978: 90). And, the presence of of the Sarekat Islam and Muhammadiyah Tjokroaminoto was welcomed by Gorontalo organizations have reached rural areas far from youth. In 1916 (Ministry of Education and the city center. Culture) and 1928 (Kimura’s version), the Gorontalo Branch of Sarekat Islam was formed. At the end of 1936 this organization (Muhammadiyah) had branches in Petta, The Gorontalo resident was 100% Muslim, Manado, Belang, Tumpaan, Tababo, Amurang, causing Sarekat Islam to expand rapidly into Ratatotok, Pasi, Gorontalo, Kabila, Kwandang, the interior. Men or women above eighteen Suwawa, Tilamuta, Limboto, Butayo-Potanga, years old flocked to register as members. The political program of Sarekat Islam, which 2Yusuf Otulowa is the youth of Gorontalo who had the was fighting against the Dutch colonizers and opportunity to continue teacher education at Kweekschool, aspiring to independence, quickly gained a Jogjakarta. His experience of associating and becoming a Muhamadiyah cadre in Jogjakarta was brought to Goron- place in the hearts of the people of Gorontalo at talo. Together with 10 of his colleagues (Ahmad Buji, Husa- that time (Depdikbud, 1978: 90). siAkase, Umar Basalama, Muhammad Dunggio, Muhsin The assumption of religion that is a factor Mohammad, Haji Muhammad Said. Tom Olil, Utina H. Buluati, Abdulah Van Gray, BaoweNasru) Yusuf Otulowa in the development of Sarekat Islam can indeed formed the Muhammadiyah formation committee in 1929. be justified, but it is not the only factor. Sarekat Meeting Committee 11 on September 8, 1929 or the 6th of Islam ideology - although based on religion is RabiulAwal 1348 Hijri was attended by Mohammad Yunus an open ideology. Sarekat Islam did not speak (Secretary of Muhammadiyah from Yogyakarta) to produce the first Gorontalo Branch Muhammadiyah organizer, with much of the school. The birth of Sarekat Islam the composition of the board formation as follows: Chair- Merah in Central Java shows the openness man: Tom Olil, Deputy Chairperson: JusufOtoluwa, Secre- and dynamic of the Sarekat Islam approach. tary : Muhammad Dunggio, Treasurer: Muhsin Mohamad, Including, Christians in Manado are not Commissioner: Haji Yusuf Abas, Umar Basalama, Husain Akase, MusrsidMohi, Y. Kamaru, Mari Baladrab (Polontalo, awkward to become Sarekat Islam members. 1989: 6). Until the 1960s, Sarekat Islam was very strong 3In the Dutch Colonial annual report, Salim bin Djin- in Manado. The late KH. Fauzie Nurani (former dan was referred to as a propaganda expert for militant old Chairman of North Sulawesi MUI) recalls people. Salim bin Djindan’s speech had troubled Muham- madiyah residents in Sangir in 1936 (Source, National Ar- the term “Sarekat Islam 3, Muhammadiyah chives document of RI) 2, Nahdlatul Ulama 1” which was popular in

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Wanggaditi (Kabila), Dohuwalolo-Talaga, (Tapa), Talumopatu (Tapa), Pentadio (Talaga), Bongomeme, Josonegoro, Sumalata, Tamalato Hutodan (Talaga), Bulontio (Sumalata), Pajunga (Kabila), Bulotadaa (Tapa), Talumopatu (Tapa), (Giorontalo), and Marisa. Whereas Sarekat Islam, Pentadio (Talaga), Hutodan (Talaga), Bulontio in the same year, only had a branch in Gorontalo. (Sumalata), Pajunga (Giorontalo), Bumbulan, Sarekat Islam was more developed in the Manado Lemito-Wanggarasi, Donggala, Parigi, Tongkabu, region (Minahasa) and areas that are now part of Pagimana, Lobu, Poh, Luwuk, Tangebang, Central Sulawesi Province. Boalemo (Luwuk), Toima, Balantak, Salabangka In addition to the establishment of and branch areas in Bunaken, Talawaan- organizational strength, Muhammadiyah Bantik, Naik, Tanamon and Sapa. During this and Sarekat Islam are also active in building reporting period, branches in Tulunya (Bolaang- schools. The first school to be established Mongondow), Marisa (Gorontalo) and Sambiut was the Muhammadiyah’s Hollandsche (Luwuk) were opened, while branches in Boalemo School (HIS) in late 1929. The following year, (Luwuk) were abolished. The attention shown Muhammadiyah established madrassas in the in the number of members during the reporting villages of Wongkaditi, Siendeng, Padebuolo, period increased in the Petta, Pasi, Pagimana, KampungTenda, and Bugis Village (Polontalo, Luwuk, Balantak branches and declined in the 1990: 78). Kwandang, Butayo-Petanga, Tilamuta and Toima Muhammadiyah education activities in branches (Source: National Archives). 1936 in the North and Central Sulawesi region “At the end of 1936 this organization (Sarekat Is- were recorded in the Dutch colonial annual lam) had its branches in Kendahe, Talawide, Bahu report, as follows: (Sangir), Manado, Tondano, Basaan, Ratatotok, Molinow, Solog, Nuangan, Motongkad, Tutuyan, “Regarding the following educational actions can Tombolikat, Tabang, Mojag, Wangga, Pojiowa - be mentioned. At the end of 1936 Muhammadi- large, Kotabunan, Otam, Passi, Higa, Gogagoman, yah schools were opened in Peta, Manado, Amu- Bungkudai, Small Motoboi, Molobog, Bolaang, rang, Belang, Tumpaan, Tababo, Bunaken, Sapa, Nonapan, Pontodon, Poigar-Mongondow, Bintau, Gorontalo, Tilamuta, Butayo-Potanga, Kabila, Togid, Duminanga, Gorontalo, Josoneggoro, Bon- Pontadio, Bulotadaa, Suwawa, Batudaa, Bon- gomomo, Buol, ToliToli, Donggala, Palu , Parigi, gomemo, Hotodaa-Telaga, Padebuolo-Kabila, Katupat, Dolong, Kololio, Bunta and Pagimana. Dutoho-Kabila, Kwandang, Demo II-Sumalata, During the year the reports opened branches in Solibuanga-Limboto, Pono-Limboto, Pontadio, Ambang, Huto and Balantak as well as Malalay- Lemito-Wanggarasi, Donggala, Pagimana, Lu- ang and Wawonasa areas. Attention appears in wuk, Toima with all 51 teachers. numbers of members during the reporting year experienced increases in the branches of Nolinow, During the reporting period schools in Ratato- Duminanga, Gorontalo, Toli Toli, Pagimana and tok, Gorontalo (Bugis village), Talumopatu-Tapa, declined at the Talawide, Tutuwayan, Bolaang and Wanggaditi-Kabila, Marisa, Lobu, Balantak and Nonapan branches. Specific actions to expand the Tangoban were managed by 11 teachers. During branch were carried out in the Sangir-Talaud Is- this year the school in Dutohe-Kabila was closed. lands, Bolaang Mongondow and Banggai Islands, The Muhammadiyah Manado branch has plans to but without significant results (source; National build a school building. The building is now ready Archives of Republic Indonesia).” but cannot be used. School buildings in Belang in February were officially opened. Inauguration The Dutch colonial report above shows is accompanied by unnecessary public meetings that the activities of the Muhammadiyah specifically mentioned here. organization are much tighter than Sarekat At Pagimana Muhammadiyah has reported on the Islam. In 1936, Muhammadiyah had branches in establishment of schools for Bajo children. By the Gorontalo, Kabila, Kwandang, Suwawa, Tilamuta, indigenous authorities a piece of land was handed Limboto, Butayo-Potanga, Wanggaditi (Kabila), over to establish this school. At this school (which now accommodates 40 students) appears as a Dohuwalolo-Talaga, Bongomeme, Josonegoro, teaching staff of a government school teacher Li- Sumalata, Tamalato (Kabila), Bulotadaa sang Butulo (Gorontalo people). Muhammadiyah

290 The Nationality Movement in Gorontalo Hamzah Harun Al-Rasyid, Saprillah

teacher Raden Miman often visits Josonegoro vil- in various regions made Gorontalo play an active lage and launches propaganda for Islamic Unity. role in shaping the spirit of nationalism and According to his statement, Muhammadiyah had to submit an application to appoint teachers in became a cultural capital that later accumulated Kabila and Dehuwalolo villages, which he did not in the resistance movement Nani Wartabone, in immediately do (National Archives of the Repub- 1942. lic of Indonesia).” Besides Muhammadiyah and Sarekat Islam, In addition to Muhammadiyah, Sarekat Islam the traditionalist Islamic-based organization was also quite active in building educational Nahdlatussjafiah also actively established a institutions in the era of the movement. Pay religious education institution in Gorontalo. attention to the following Dutch colonial report: Some of school was built by Nahdlatusjafiah “At the end of 1936 this organization (Sarekat at 1935. Such are Sjafiah School Ipilo, Sjafiah Islam) opened schools in Kandahe, Manado, Kwekschool, Islamic School Al-Falah, and Azzikra Basaan, Ratatotok, Malinow, Wangga, Mojag, (Hasanuddin, et al., 2012). Nahdlatusjafiah’s Pojowabesar, Tabang, Motongkad, Tutuyan, 1937 school was opened in Gorontalo by Tombolikat, Nuangan, Kotabunan, Bongkudai, accommodating 124 students, a considerable Solog, Komangaan, Bolaang, Gogagoman, Otam, amount at that time. In Tilamuta, the madrasa Luwu-Talaga, Pontadio-Talaga, Bongomeme- owned by Nahdlatusjafiah also developed. After Batudaa, ToliToli, Donggala and a Kololio which the Nahdlatulsjafiah experienced a setback, the all accommodate 46 teachers who work. During assets of this organization were taken over by the reporting period the school in Bua Batu and Nahdlatul Ulama which began to be present in opened with a teacher, while schools in Kandahe, Gorontalo in 1939. Luwo-Talaga and Pentadio-Talaga were closed The Arabic community was also contributing with all 4 teachers. PSII in Gorontalo in June to develop Islamic education atmosphere in held a closed meeting where it was discussed Gorontalo. Umar Basalamah built Madrasa about the establishment of a school in the capital Fathil Arabiyah in 1929. This school was taken city of Gorontalo. The indigenous Kandahe- over by Indonesian Arabic Party. This school was Tahuna authorities reported that schools of PSII very famous and favorable to Gorontalo people was in Kandahe on January 7, 14 and 15 when (Hasanuddin, et al., 2012) Sangir was held to commemorate the marriage The presence of Sarekat Islam, of Princess Juliana with Prince Bernjhard, even Muhammadiyah, Nahdlatussjafiah played an though the order had been issued for it, it was not important role in building the national spirit in closed. To the teacher in this school, Oene Hasan Gorontalo, Manado and Poso. This organization in relation to his attitude towards the indigenous carries out cadre and movements to strengthen authorities, in the native ruler’s decision on April nationalism in the Gorontalo region and its 19, 1937 the number 10 authority to give lessons surroundings. In 1938, Muhammadiyah held in the Kandahe-Tahuna area was revoked, a regional meeting. 300 people attended the while the PSII school there was closed for three meeting. One of the highlights is the discussion months (source; National Archives of Republic of the book “Membela Tanah Air Indonesia” Indonesian)” (Defending the Land of Indonesia). The Dutch Colonial annual report notes The presence of these Islamic movement above show that the activities of Muhammadiyah groups inspired the emergence of youth groups and Sarekat Islam as a national network have such as Jong Islamieten Bond. Islamic youth carried out active and dynamic social work since who study at OSVIA Makassar form a youth their arrival in the Gorontalo region. The opening organization that aims to strengthen the national of schools and various organizational activities spirit in Gorontalo. This group often conducts

291 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 279-295 religious-based discussions. At one of the public community in opposing Dutch colonialism meetings in front of the Murni cinema, Gorontalo, and building awareness about the equality of JIB held a discussion on the theme of Islam and fate as a nation” (Amin and Hasanuddin, 2012: the ideals of independence. As a result of this 199). There were no ideas or studies found on discussion, several JIB activists were arrested and the establishment of an Islamic state in the taken to police office. periodization of the civil movement in Gorontalo. The Agenda of the Islamic Organization There were three factors that allegedly in Gorontalo caused the agenda of the independence struggle movement in Gorontalo which did not lead to the The nationality movement in general birth of an Islamic state. First, the history of Islam can be divided into two categories, secular in Gorontalo was the history of accommodation. nationalist movement and religious nationalist The presence of Islam in Gorontalo was not as movement. Kimura (2013) particularly utilized good as changing the character of the Gorontalo the term ‘secular nationalism’ to refer to the kingdom into an Islamic kingdom. Although PNI (Indonesian National Party), Partindo the Gorontalo kings held the sultan’s title, the and religious nationalism terms for Sarekat government took place in accordance with the Islam, Muhammadiyah, and other Islamic traditional customs of Gorontalo. Islam was organizations. However, this term was actually accepted as one of the joints which enriched not very appropriate for describing Islamic the treasures of the kingdom in Gorontalo. organizations in Gorontalo. Movement figures in The Gorontalo Kingdom constructed a cultural the PNI were also part of religious organizations. postulate as a result of encounters with Islam. Nani Wartabone, known as a nationalist figure There was “Hulahulaa to saraa, saraa hulahula and founder of the PNI, was a Muhammadiyah to Quruani” (custom relies on the Shari’a, the activist. He was actively involved as chairman Shari’a rests on the Qur’an) formulated in the era of the committee in the Muhammadiyah of Sultan Eyato (1673-1679), as an improvement deliberations throughout Gorontalo in Suwawa. of the traditional consensus formulated in the era Nani Wartabone was also known to have close ties of Sultan Amai (the first Islamic recipient, 1523 ), with the Suwawa religious leader, Najamuddin. which read “sara topa-topanga to adati (Shari’a Together with him, Nani Wartabone often rests on ) and adati hulahulaa to saraa, discussed “the struggle for independence from saraa hula-hula to adati in the era of Sultan the side of Islam” (Habibie, et al., 2004: 40). Matolodulakiki” (1550-1558) (Amin, 2012: 97- The Islamic organization that developed 99). in Gorontalo in the early 20th century was a place Gus Dur mentioned the pattern carried out for seeding nationalism. This seed of nationalism by Sultan Amai as an Islamic local (Baso, 2002), an was developed through educational institutions indigenous Islam. Islamic elements were coupled and then through youth organizations. All with local elements. Both did not eliminate each organizations that developed in Gorontalo at other, but complemented each other. Islamic that time had a youth underbow. Sarekat Islam universality was formed and processed in a local formed the Sarikat Islam Afdeling Pandu (SIAP), container, which then gave birth to a new sense of while Muhammadiyah formed Hizbul Wathan. Islam. Islam was accepted happily by the people These organizations did not carry other of Gorontalo and held it as an Islamic identity. agendas besides strengthening religious insights Customary Islam is Islam in the perspective of and the spirit of resistance to the Dutch colonial. the people of Gorontalo. As a result, when there H.O.S. Cokroaminoto came directly to form were Islamic groups who came to sue the way of the Sarekat Islam in Gorontalo with the aim of thinking. Resistance was carried out. “building awareness of the Gorontalo Islamic

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The practice of indigenization of Islam education. Almost all corners of Gorontalo had in Gorontalo was still very easy to find today. established schools or madrassas, as explained. Events dikili or recitation of remembrance Third, Nani Wartabone was the main during the Prophet’s birthday, miraji or Isra figure of the 1942 nationalist movement. He was ‘Miraj, salawati (spiritual song for Prophet the founder of PNI and Partindo in Gorontalo. Muhammad peace be upon him), and rites de His political orientation was the establishment of passage (other life cycle rituals) were still very the Indonesian state. Nani Wartabone’s political widely practiced by the people of Gorontalo, ideology was formed while continuing his school especially in Limboto. In this former Limboto in Surabaya. In Surabaya, he met nationalist kingdom, customary Islam was still very strong in figures such as Muhammad Yamin, , the hands of the local community. Even in the city Cokroaminoto, and managed to stay for a week in of Gorontalo, even though with a smaller volume. Bung Karno’s house in Bandung. Nani Wartabone Islamic discourse that developed was an Islamic with his friends, Abdur Rasyid Tangahu, Uno, and discourse mixed with tradition. Therefore, the HB. Jassin founded Jong Gorontalo in December practice of traditional Islam was preserved as part 1923 in the city of Surabaya (Habibie, 2004: 35- of the religious practices inherent in their lives. 37). Within this way, Gorontalo people no When Nani Wartabone returned to longer needed the symbolization of Islam in a Gorontalo, he founded the Gorontalo Indonesian formal form. Islam had become the identity and Farmers’ Union, in November 1927. A year later, cultural identity of the people of Gorontalo. That he founded the Gorontalo National Indonesian is why, Islamic organizations such as Sarekat Party (PNI). Nani Wartabone had an anti-Western Islam, Muhammadiyah, Nahdlatusjafiah, the and sometimes an extreme view about many Arab Islamic Party, and Nahdlatul Ulama were things related to colonialization. For example, he very easily welcomed by Gorontalo citizens as rejected Dutch education which he considered to the basis of the resistance movement against adore the superiority of Western nations. That the Dutch, after the powers of the kings in was why, in 1932, Nani Wartabone participated Gorontalo land have been controlled by the Dutch in establishing a Muhammadiyah elementary government. school in Suwawa. A year later he also established Second, both Sarekat Islam and the Muhammadiyah Cooperative Organization Muhammadiyah as the most influential Islamic in Gorontalo (koransulindo.com, accessed on movement organizations in Gorontalo in the era August 13, 2017). of the independence movement were networks of Nani Wartabone had carried out cultural national Islamic organizations that had religious- resistance by carrying out the “cadre” of the nationalism direction. The national agenda of Farmers through the peasant organizations he these two massive organizations was to develop made, carrying out political resistance through Muslim civil society and fight against the invaders. the PNI (Indonesian Nationalist Party), and Islamic organizations came to and developed fighting for education through Muhammadiyah in Gorontalo with the issue of resistance to the schools. The peak of the social movement in Netherlands, not the issue of establishing an Gorontalo occurred on January 23, 1942. Nani Islamic state. The spirit that was built was rather Wartabone campaigned for armed resistance the spirit of togetherness of fate as a nation that against the Dutch. was colonized by the Dutch colonial, not the spirit of the establishment of a religion-based state. Conclusion Sarekat Islam and Muhammadiyah are more seen Gorontalo has always linked with Islam as civil movements than political movements. The for such a long period of time. Even the Dutch focus of the Islamic organization movement was statistical report shows that in the 1900s, 100% of

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Gorontalo citizens were Muslims. In the late 19th an Indonesian nation. Muhammadiyah, Sarekat century, Dutch evangelist named J. Kruyt came Islam, and JIB activists in Committee 12 did not to visit Gorontalo with the intention of spreading attempt to make Gorontalo an Islamic state, even the gospel message. But the intention failed. J. though the opportunity was widely opened. Kruyt considers that the future of evangelism in Gorontalo was bleak because the population was References a strong follower of Islam. J. Kruyt moved his Amin, Basri and Hasanuddin. 2012. Gorontalo work area to Poso, and finally became known as dalam Dinamika Sejarah Masa Kolonial. Yogyakarta: Ombak. the first zending in Poso. Islam has been the keyword since Amin, Basri. 2012. Memori Gorontalo; Teritori, Transisi, dan Tradisi. Yogyakarta: Ombak. the birth of the national spirit in Gorontalo. Educational institutions established by Sarekat Anderson, Benedict. 2002. Imagined Community. Islam and Muhammadiyah become places for Yogyakarta: Insist and Pustaka Pelajar. seeding nationalities. In these schools, Indonesia Apriyanto, Joni. 2006. Historiografi Gorontalo, was introduced, and Indonesian Raya songs were Konflik Gorontalo-Hindia Belanda Periode taught. This all became cultural capital which 1856-1942. Gorontalo: UNG Press. later accumulated in the resistance movement Baso, Ahmad. 2015. ; Ijtihad Nani Wartabone, in 1942. Jenius dan Ijma Ulama Indonesia. Jakarta: Pustaka Afid The Islamic movement in Gorontalo is nationalist Islam. Islam is the spirit to build Brubaker, Rogers. 2011. Religion and the spirit of nationality towards national Nationalism. Four Approaches. Accessed 9 July 2018, from: www. sacnet.ucla.edu independence. Nani Wartabone, who returned to Gorontalo after finishing school in Surabaya, Departemen Pendidikan dan Kebudayaan. 1978. was welcomed by Gorontalo youth. Nani Sejarah Nasional Kebangkitan Daerah Sulawesi Utara. Jakarta: Departemen Wartabone is a nationalist. He pioneered the Pendidikan dan Kebudayaan RI . presence of PNI (Indonesian Nationalist Party) in Gorontalo. However, when the PNI experienced Habibie, , et al. 2004. 23 Januari dan Nationalism Nani Wartabone. Gorontalo: a decline due to Dutch political pressure, Nani Departemen Pendidikan dan Kebudayaan Wartabone was active in Muhammadiyah. He Gorontalo. built a Muhammadiyah school and cooperative in Hasanuddin et al. 2012. Sejarah Pendidikan di Suwawa. Even he became an important figure for Gorontalo. Jogjakarta: Kepel Press. the first Muhammadiyah conference in Suwawa, Gorontalo. Karim, Khalil Abdul. 2015. Kontroversi Negara Islam; Radikalisme Versus Moderatisme. There was no debate about nationalism Surabaya: Nusantara Press. in relation to religion in Gorontalo. The national Kawu, Shadiq. 2009. Sejarah Nahdlatul Ulama struggle in Gorontalo was a common struggle di Sulawesi Utara. Balai Litbang Agama about establishing Indonesia as an independence Makassar (research report). state. Muslims, Christians, Catholics and other Kimura, Ehito. 2013. Political Change Territory religious groups, tribes of Gorontalo, Chinese, in Indonesia. London: Routledge. Arabs, Manadonese, Bugisnese, Javanese and other tribes in Gorontalo worked hand in hand to National Archives. n.d. PolitiekVerslag van het Residentie Manado over het eerstehalfjaar form a unified movement towards the birth of the 1936, bundle MvO 4e. ANRI Jakarta Indonesian nation. That is why, when the Dutch collection were successfully arrested on January 23, 1942, Polontalo, Ibrahim. 1977. Persekolahan di Nani Wartabone without hesitation called for Gorontalo dan Pengaruhnya Dalam

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Pengembangan Pendidikan di Daerah Tuloli, Nani. 1993. Cerita Rakyat Kepahlawanan ini, Tinjauan Sebelum Proklamasi Gorontalo. Jakarta: Lamahu. Kemerdekaan RI. Gorontalo: IKIP Manado Van Bruinessen, Martin. 2012. , Cab. Gorontalo. , and Tarekat. Yogyakarta: Gading Steenbrink, Karel. 2017. Kaum Kolonial Belanda Publishing. dan Islam di Indonesia (1596-1942). Yanggo, Huzaimah Tahido et al. 2013. Sayyid Yogyakarta: Penerbit Gading. Idrus bin Salim Al-Jufri, Pendiri Al-Khaerat Syarifuddin, Arif. 2012. Menyongsong 23 dan Konstribusinya dalam Pembinaan Januari, Sepenggal Kisah Perjuangan Umat. Jakarta: Gaung Persada (GP) Press. Gorontalo dalam Merebut Kemerdekaan. Yusuf, Isman. 2011. Jejak Langkah Patriotisme Dikutip dari siiarifsyarifuddin.blogspot.com di Bumi Gorontalo (Kompasiana).

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