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Dutch Colonialism and Indonesian Islam: Contacts and Conflicts 1596-1950

Tekijä: Karel Steenbrink

Sarjat: Currents of Encounter Series (Encounter 7)

JäseniäKirja-arvostelujaSuosituimmuussijaKeskimääräinen arvioKeskustelut
512,952,726 (3.5)-
This book tells the story of the contacts and conflicts between muslims and christians in Southeast Asia during the Dutch colonial history from 1596 until 1950. The author draws from a great variety of sources to shed light on this period: the letters of the colonial pioneer Jan Pietersz. Coen, the writings of 17th century Dutch theologians, the minutes of the Batavia church council, the contracts of the Dutch East India Company (VOC) with the sultans in the Indies, documents from the files of colonial civil servants from the 19th and 20th centuries, to mention just a few. The colonial situation was not a good starting-point for a religious dialogue. With Dutch power on the increase there was even less understanding for the religion of the muslims . In 1620 J.P. Coen, the strait-laced calvinist, had actually a better understanding and respect for the muslims than the liberal colonial leaders from the early 20th century, convinced as they were of western supremacy.… (lisätietoja)
Viimeisimmät tallentajatKrinbouch, imran_taib, mercure, l.pruijn
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The Trouble with Islam (1596-1949)

The role of Islam in modern Europe is a subject of heated debate despite the fact that countries like Britain, France and Holland have experienced centuries of exposure to the Muslim faith. Much of that experience was lost after their colonial empires evaporated, or had never much influenced the minds of the majority of people in the home country. Interestingly, some of the fiercest critics of Islam have a colonial background.

The Dutch experience started around 1600, lasted for 350 years, and concentrated on Islam as practiced on the south eastern fringe of the Indian Ocean, the "Muslim Mediterranean". Around 1600, Islam was still making inroads in this area.

The Dutch colonials brought perceptions about Islam with them from Europe. Scholars agree that the Western conception of Islam has hardly changed sice 1250 to 1350, and is mostly negative. The Dutch colonials had a more direct contact with Muslims. They did not attack Islam, and often treated those who professed that religion with the necessary respect. They governed and traded in this atmosphere of tolerance but could not consider Islam as a definite partner in religiosis.

The author sees four main patterns in the Dutch attitude to (Southeast Asian) Islam. The earliest pattern is a mixture of caution, curiosity, selective admiration, and a clear distancing. When they came to Asia, the Dutch traders were in a weak position for negotiations and were often more shrewd and less biased than their successors. Although they disapproved of Islamic religious doctrines, their opnions of Islam had not yet become fixed. In the second pattern Muslims were judged on the basis of 17th century Dutch theology and Luther’s politically biased rejection of Islam as well as crusader ideals. Muslims were seen as detestable heretics, although opinions often did not correspond with actual Muslim practise. The third pattern came along with the settlement of colonial stations and fortifications. Islam was now seen as dynamite, the greatest danger to Europeans' security. Muslims were forbidden to participate in trade. After colonial rule had established itself, fear was no longer required, and a fourth pattern emerged, consisting of a feeling of superiority and a patronising attitude. The Dutch started to consider themselves as teachers, with secular ideas of development (education) and Christian missions. Islam was considered a backward and superstitious religion.

Travel accounts from the first voyages to the Indies (de Houtman, van Neck and later Valentijn) contained reasonably informative and objective accounts of Islam, that were more detailed than descriptions of Hinduism from the same time. The descriptions of Islam built upon the substantial and easily accessible body of literature available in Europe. The Dutch had also been in contact with Muslims in the form of north African pirates (rather than Turks or Arabs during the Crusades). Knowledge of local Islam as practiced in Southeast Asia was not very profound.

Back home, the (conservative) theologian Gilbertus Voetius had various translations of the Koran to his disposal. In 1655 he called Islam the most formidable among the non-Christian religions. He was disappointed that Christians traded and made treaties with Muslims without caring too much about spreading the gospel. In his own treatise he explained the essence of Islam and possible remedies for the disease. He emphasised the differences in the concept of god. The Muslim heaven was too carnal to his taste, and the replacement of the Sabbath with the Dies Veneris made him think they venerated the goddess of love, just like the pagans. The Calvinist liked the prohibition of images, though. He happily quoted Averroes who could not imagine a people more absurd than the Catholics who ate their god. He considered Islam a lesser evil than Catholicism. At the same time his colleague Adrianus Relandus is recommended by many for the first fair account of Islam in a Western language.

A proponent of the third pattern was Jan Pieterszoon Coen. He held a low opinion of Ternate Muslims, as they did not have to keep their word to Christians. Pregnancies of VOC-staff were terminated, he claimed, and that was all the more reason for the settlement of large groups of Dutchmen in the Indies. Racism was absent in Coen's thinking (he praised the Christians from Ambon), as was conversion of Muslims. He respected all contracts to the letter. Some 1000 contracts with local rulers would be signed in 200 years. Depending on the balance of power, the VOC would be more or less lenient. The final clause was often an oath on the Bible and the Koran and "the parties by way of further communication drank water that was poured over krisses, which from since ancient times till now signifies a pact of the highest order." Non-Christian religious services were regularly forbidden, but at the same time a Muslim priest was paid for administering oaths in court cases, and Islamic family law applied to Muslims. The British interlude under Raffles showed a more conciliate attitude towards local rulers, but little interest towards Islam.

In the 19th century the fortress made way for the palace and the plantation. After 1850, the acquisition of territory became a key concern. After the abolition of forced farming, agricultural production was developed. Muslims were more and more seen as backward and teachable inhabitants of what was becoming a developing country. At the same time the spirit of Calvinism made way for the Enlightenment and Romanticism. The journalist and novelist P.A. Daum saw Islam as "an inferior religion that was by nature averse to development and progress", and Islam inevitably resulted in hypocrisy and lack of productivity. Still the bupati (native regents) were considered local religious leaders. The colonial government started to appoint Advisors for Native Affairs. Christiaan Snouck Hurgronje, one of these advisors, advocated a segregation of mosque and state. He stressed the difference between Islamic ideals and political aims. Snouck also considered the Islamic system too rigid to adapt to a new age. Organisation and education on a religiously neutral basis would emancipate and liberate the Muslims from their religion. Education had to start with the upper classes and should be strongly oriented to the motherland, including a thorough training in the Dutch language.

In the Mission Phase, Islam was seen as a formidable opponent that should not be attacked, but should be curtailed. The book quotes among others the missionary Poensen, who stated that Islam could not satisfy the ultimate needs of the human soul, and found a lack of domestic life in it. During this period the colonial government supported missionary activities in the still "pagan" areas, also as a dam against Islam. Such activities were forbidden in strongly Islamic areas, and the Muslim's in the Volksraad, the parliament of sorts, managed to curtail financial support for Christians.

Looking at the issue from the Indonesian side, the image of the Dutch that emerges from most of their writing is varying from neutral to quite negative, which is often related to religious differences. This was not the only attitude however, as many cooperated with the Dutch, and conservative Muslims appreciated the freedom of religion that the colonial government offered. The early 20th century saw more people learning Dutch and mutual admiration among those who appreciated javanism or socialism. However, some of the native population also became aware of the negative opinion of Islam among the Dutch, and this caused friction. This happened at the same time as the modernist movement in the Middle East, that seems to have had little effect on Indonesia.

Even after decolonisation, separating the Christian and Muslim communities remained a policy to maintain harmony. This meant however the introduction of Islamic family law for Muslims (mixed marriages could no longer be administered) and growing difficulties for building churches in areas with large Muslim majorities. 50 years after independence, the period after Soeharto's turnover of power proofed how vulnerable the balance between Christians and Muslims can be.

I found the book quite good and balanced, but it is doubtful if the colonial experience is very helpful for understanding the current discussion in Europe. I am afraid I did not learn much beyond the no-brainer that the West's confidence in its relation with Islam is determined by its belief that it can determine its own destiny. Some of the arguments like Daum’s and Poensen’s are still made today. However, it is also clear is that the West’s take on Islam can be seen as expressions of philosophic tendencies of a time. Right now Europe does not want to be bothered by religion. ( )
1 ääni mercure | Feb 7, 2011 |
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This book tells the story of the contacts and conflicts between muslims and christians in Southeast Asia during the Dutch colonial history from 1596 until 1950. The author draws from a great variety of sources to shed light on this period: the letters of the colonial pioneer Jan Pietersz. Coen, the writings of 17th century Dutch theologians, the minutes of the Batavia church council, the contracts of the Dutch East India Company (VOC) with the sultans in the Indies, documents from the files of colonial civil servants from the 19th and 20th centuries, to mention just a few. The colonial situation was not a good starting-point for a religious dialogue. With Dutch power on the increase there was even less understanding for the religion of the muslims . In 1620 J.P. Coen, the strait-laced calvinist, had actually a better understanding and respect for the muslims than the liberal colonial leaders from the early 20th century, convinced as they were of western supremacy.

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