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new society rules (in this context the national consciousness of the
Netherlands Indies) containing issues of inter-ethnic groups romance,
encouraging a spirit of humanity and brotherhood across ethnicity, which
created common prosperity based on a new spirit of nationalism.
Keywords: Ferdinand Wiggers, liminality, ambivalence and Nationalism.
1. Historical-Sociological Background:
Indies Society and Eurasian Literary
teenager, Fatima was the most beautiful girl in her village. Many people
wanted to marry her, but Said Kramat. In her daily life, Fatima was a modern
woman. Her attitude was reflected in the activities of selling gold and
diamonds, following her father's footsteps. Her trade was considerably
success, because the trade trip could beyond the town.
Fatima itoe dari ketjil di roemah meliat bapanja djoewalan emas intan, iapoen djadi bisa
berdagang begitoe, teristimewa tempo dia djadi njonja Said Kramat, wah, dia dipertjaja
sekali oleh orang-orang aken toeloeng mendjoewalkan atau membelikan barang
(Wiggers, 1908:9).
Fatima saw his father selling gold and diamonds since her childhood, he became able to
trade stuff like that, especially when she became wife of Said Kramat, waw, she was
believed in by all the people who asked for help sell or buy goods (Wiggers, 1908: 9).
COLLECTEUR
Inget isteri, pekerdja-ankoe, pangkatkoe, aia itoelah pangkat kapertjaija-an. lihatlah ini
bintang di dadakoe tida tergantoeng di sitoe dengan pertjoema, tida gampang poela
soempahkoe jang akoe pikoel, djangan bikin sampe akoe mendapet maloe, sampe orag
bole bilang jang akoe melanggar kepertjaija-an goesti djoendjoengankoe. Kendati satoe
cent kowe ambil dari kas kejtil, ia sebab angkau mentjuri barang... ... barang yang akoe
misti perlindoengi dengan djiwakoe. Selama-lamanja akoe pertjaijakan kontji-kontji peti
besi semoewa padamoe O! Isteri, djanganlah angkau dapet penggoda. (Wiggers via
Dewi, 1996:109)
COLLECTOR
Remember my wife, my job, my position, were the credibility power.
Look at this star on my chest, it does not stick on with no use, my vow
that I bear is not easy too, do not make me embarrassed, until one can
say if I violate my master's trust. Although a single penny you took
from petty cash, by the way you steal it ... ... the stuff I must protect
with my soul. I always entrust the keys of the strongroom to you, Oh
my wife. You do not get tempted (Wiggers via Dewi, 1996: 109)
However, an ambivalence arose. He wanted evidently to break his own
dedication, when he saw his wife and son were going to steal the tax money.
For him, his credibility was not a serious matter. In order to protect his wife
and children who had been stealing the tax money in the box.
Kaloe begitoe angkau terlebi saijang anak dari kahormatan bintangkoe ini jang akoe
djoendjoengken kamoelia-annja seperti soewatoe adzimat? Tetapi djangan anakmoe
djadi maling, sebab kaloe dia jang ambil itoe oewang dari peti gouvernement maka
maling namanja dan dia nanti terhoekoem. Akoelah jang nanti ambil, biar akoelah jang
tanggoeng kesalahan ini. (Wiggers via Dewi, 1996:131).
Raden Beij toetoep peti besinja jang di kontji berdjalan ia kadalem kamar. Isteri Raden
Beij tida apa membikin, seperti orang kena kesima, dia orang tida dengar satoe apa dari
katanja Raden Beij taoe-taoe kadengaran di dalem pestol berboenji. Kagetnja kadoewadoewa boekan alang kepalang teristimewa poela koetika Kartani dateng bersngal-sengal
dengan ramboet teroere kasi taoe dengan sesambatan jang romo soedah tida ada lagi,
romo soedah boenoeh diri (Wiggers via Dewi, 1996:131).
If so, you love your child more than the honor of this star that I cherish its glory as a
talisman? But your child should not be a thief, because if he took money from the
government's strongroom, it would br a thievery and he will be punished. I'm the one who
later put him out, I'll assume this mistake. (Wiggers via Dewi, 1996: 131).
Raden Beij closed steel box that is locked and he entered the room. Raden Beij's wife did
not do anything, being stunned, he did not hear one single word of Raden Beij, suddenly
it was heard the sound of a gun inside. Both were shocked, especially when Kartani came
wheezily with her hair flew down and told that dad was passed away, he had committed
suicide. (Wiggers via Dewi, 1996: 131).
This context indicated that the subject liminality was presented, the
process of loyalty to the colonial government, was ambivalent before his
family. It meant that the colonial government to be number two, after his
family. In fact, in this context Raden Beij was willing to exchange his life to
defend the honor of his wife and son.
Peke kebaja aloes kaloe pagi, soepaja orang bisa dapet liat kita poenja koetang jang
diborduur dan koetangnja poen misti begitoe, potongannja dan nprduurnja sampe lelaki
kaloe memandang kita misti merasa hatinja ketarik oleh matanja...(Wiggers, 1904:395).
Poppie yang tadinja biasa berapakajan Blanda, ia itoe pake japon kaloe berpesiar,
sekarang ini sebab tida bergaoelan lagi dengan njonja njonja ia soedah tida maoe lagi
pake pakejan Blanda, ia pake kaen kebaja sadja, dan lama kelamaan sebab kebajadari
kaen poeti itoe membosenin orang jang pake, sedang di liatnja kebajanja Saripa bagoes
bagoes berwarna warna roepanja (Wiggers, 1904:692).
Wear silky kebaya in the morning, so that people could see our embroidered bra and it
should be like that, the embroidery pattern will make men interested in when looking at
it... (Wiggers, 1904: 395).
Poppie who had been accustomed to the Dutch outfit wore japon when traveling, now
that she did not associate with the ladies she did not wear the Dutch outfit anymore, she
wore kebaya, and then because white kebaya made bored the people who wear , she was
looking at Saripa's kebaya which was colorful and nice too (Wiggers, 1904: 692).
3. The Nationalism in Ferdinand Wiggers's Literary Works of 19001908
Nation ambivalence was inherent in an interplay situation between the
two powers which he called as pedagogical performative. The pedagogical
was related to the existence of society apriory as an object of the study, with
narratives accumulated for all the times in the society's tradition. The
perfornative referred to the spoken provision, characterized by efforts
repeatedly to change very common details of daily life to be the symbols of
national culture.
In this context, Bhabha opposed to nation historicism that continued to
dominate West critical thoughts (Bhabha, 2007: 142). For this reason,
nationalism was not (only) an observable matter (physical), and (only) an
imagination (Idea). It was not also limited to the historical context of the
past, when historians fixated on the origin of nations, without being
associated with political and modernity issues (Bhabha, 2007: 203).
dokter Djawa bekerja, baroelah dia pertjaja betoel jang satoe doktor Djawa sekarang
djaman sekarang tida ada bedanja lagi dari doktor doktor Blanda, malahan terlebi baik
lagi doktor Djawa (Wiggers, 1904:329).
Bodewin had a feeling, a that Javanese doctor was already no longer different from the
shamans in the village, but when she first saw him at a party in Societeit her feelings
changed, and now after he saw the Javanese doctor work, she really believed that
Javanese doctors now were not different with the Dutch doctors, even the Javanese were
better (Wiggers, 1904: 329).
However, although Lasimin already had western education, the aspects of Java always appeared
in him, including respect for the elder people, even he bowed down himself like other Javanese
who bowed down to people who had a higher social structure.
Patih dan laen-laen prijai poen dikasi kenal pada Lassimin dan sebagaimana adat, ia
poen membri hormat pada patih dengan sembah dan lakoenja di hadepan prijai-prijai
poen hormat (Wuggers, 1904:48).
Patih and other priyayi were introduced to Lasimin and as customary,
he bowed down the duke and his behavior toward priyai was respectful
too (Wiggers, 1904: 48).
To further elaborate the concept of the study, researchers would distinguish the idea of
unity and universality in the form of ideas and materials. The idea more put forward the forms of
unity discourse, while the material was more physical, so it was easily digested.
3.2.1 The Concept of Universality (Idea): An Ambivalence
In this context, researchers saw at least two points which became an important event to
explain the formation of the universality of the level of ideas, namely the indigenization of
"Arab" and Identity of Indies.
The example of this concept was the identity of Indies. It explained the identity of the
Indies in the works of Ferdinanad Wiggers, period 1900-1908, then the view would not be
separated from a figure, Lassimin. At first, Lassimin had a name as Wampie, but when there was
separation between Isah and Verkerk, then Isah soon changed her name to Lassimin. This context
clearly directed to the perception that initially, Lassimin would be oriented as European descent,
but by considering there were conditions that did not allow, eventually she was oriented as
Javanese descent.
The rational perspective (representation from the west) was able to deliver Lasimin as a
credible and professional doctor, simultaneously, make her a regent who was considered able to
improve the welfare of her citizens.
Boedewin penja rasa, doktor Djawa itor soeda tida berbeda dari pada doekoen-doekoen
di kampoeng, tetapi tempo dia bermoela kali liat itoe doktor di pesta dalem societeit
lantas pengrasaan atinja djadi robah, dan sekarang ini sesoedahnja dia liat bagaimana
itor dokter Djawa bekerja, baroelah dia pertjaja betoel jang satoe doktor Djawa
sekarang djaman sekarang tida ada bedanja lagi dari doktor doktor Blanda, malahan
terlebi baik lagi doktor Djawa (Wiggers, 1904:329).
Bodewin had a feeling, a that Javanese doctor was already no longer different from the
shamans in the village, but when she first saw him at a party in Societeit her feelings
changed, and now after he saw the Javanese doctor work, she really believed that
Javanese doctors now were not different with the Dutch doctors, even the Javanese were
better (Wiggers, 1904: 329).
However, in another context, it appeared ambivalent in herself. Lasimin did not leave her
tradition as the Java community that always respected and bowed to the older people, or having a
higher position.
Patih dan laen-laen prijai poen dikasi kenal pada Lassimin dan sebagaimana adat, ia
poen membri hormat pada patih dengan sembah dan lakoenja di hadepan prijai-prijai
poen hormat (Wiggers, 1904:48).
Patih and other priyayi were introduced to Lasimin and as customary,
he bowed down the duke and his behavior toward priyai was respectful
too (Wiggers, 1904: 48).
Otherwise, ambivalence practices also occurred within Tjindrawati. Tjindrawati which was
Javanese descent, was not raised by the Javanese tradition, but rather the European tradition.
Thus, her way of dressing also would use the Dutch manner.
Wah roepannja Tjindbewati soenggoe tjantik sekali, sampe Kandjrot Regent dan Raden
Ajoe poen heran, bertameng girang meliat anak itoe, anak jang toenggal bah gitoe
bagoes berpakean Olanda (Wiggers, 1904:14).
Wow, apparently Tjindrawati was really beautiful, that made Andjrot Regent and Raden
Ajoe unnerved, very happy to see the girl, a girl and she was good at dressing up ala
Olanda (Wiggers, 1904: 14).
1. The existence of Indies Nationalism in Ferdinand Wiggerss Literature in period of
1900 to 1908: Perspectives of Post-Nation
As mentioned earlier, Gandhi (2001: 164) proposed a guide in postcolonial towards extra
solidarity or post-national solidarity which considered such concepts as "diaspora" and
"hybridity" which appeared to characterize the mixed or global culture to achieve mutual
transformation between the colonizer and the colonized. Therefore, in this study, researchers
looked at four issues which were representations of the ideas of post-nation, namely: love,
humanity, brotherhood and common prosperity.
One of them was love. The love in this context meant romance relationship of men and
women, even though they came from different races, different religions and nations. In the works
of Ferdinand Wiggers, the period of 1900 - 1908, the condition could be traced from Verkerk and
Isahs romance that characterized the identity of the smelting limit between East and West.
At first, the love story between Verkerk and Isah was virtually impossible fused. They
were not only separated by races and nationalities, but also a matter of religion. Even worse, both
Isahs parents strongly disagreed.
Toewanku fikirin sadja. Pertama toewan berlaenan bangsa sama saja poenja anak, djadi
kaloe saja serahken saja poenja anak kepada toewan, tentoe noewat goendik, sebab
toewan tidak nanti kawin padanja; kedoewa perkara toewan poenja igama berlainan,
tidak bole sekali saja serahkan saja poenja anak pada toewan (Wiggers, 1904:46).
You my lord should think. First, your race was different to my daughter, so if I leave my
child to you, of course noewat goendik, because you would not marry her. Secondly, your
religion was different to ours, then we would not leave her to you at all (Wiggers, 1904:
46).
However, gradually, the awareness of Isahs parents appeared. The awareness about the meaning
of love outlined by God. Simultaneously, the awareness as human beings who actually lived by
destiny. In addition, the awareness of Isahs future goodness, especially with a person whom Isah
did not love. Thus, Isahs parents were trying to break the tradition that had been limited, by
agreeing Isahs relationship with Verkerk.
Maka berkatalah poela inoenya :
Kita soedah liat tingkahmoe dan tjintamoe bagi toen Verkerk dan bahwa kita keliwat
saijang pada kita poenja anak jang sebidji mata maka itoe bapa sama akoe soedah
remboekan dan soeda perkenanken aken oeroengin sadja poetosan perkata-an sama loerah
Soember Pelem, biarlah kita trima takdir Allah jang soedah toelesken dalam kitab nacib
bahoewa angkau berdjodo dengan toewan Verkerk.
Si Isah jang tadinja ampir tida koewat doedoek sama sekali mendjadi segar, ia toeroen
dari tempat tidoerdja, ia pelok tjium kaki ajandanja dengan tangisnja... (Wiggers,
1904:111).
Then her mother said:
We have seen your attitude and love to Mr. Verkerk and we did love our daughter that
was only her, then your father and I have already discussed and permitted to ignore the
words of the headman Soember Pelem, let us admit God's destiny which had been written
in the book of fate that you were destined with Mr. Verkerk. Isah who was not able sit
down by herself, now she was looked fresh, he raised from the bed, she hugged and
kissed his father's feet with tears ... (Wiggers, 1904: 111).
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