China, Islam dan PKI

Leiden, 11 November 2005

Disini mata dan hati kita melebar : refleksi tentang China dan PKI

Aduh, sedih juga ya denger cerita Ida,pak Sugi,Annisa..

Tapi sejujurnya, gue itu mulai mengempati bahwa PKI itu tidak jahat, pas udah di leiden ini. Saat gue ketemu orang-orang sepuh sepantaran ayah/kakek kita yang terdampar pulang karena dituduh PKI oleh Suharto dan mereka tidak bisa pulang. banyak cerita-cerita tentang bagaimana menyayatnya nasib mereka waktu nggak bisa pulang ke Ri th 65..ada yang memotong penis, ada yang lari telanjang saat winter, karena dia pengantin baru yang pasangannya menanti di Indonesia tapi sudah mustahil bertemu...aduh, pas aku ngobrol sama mereka, cerita-cerita keluargaku bahwa dulu PKI pernah mau membunuh pakde Khormain kakak ayahku yang jadi ustaz, atau larangan saudaraku untuk urut/pijat ke tukang urut ex-tapol PKi karena ketakutan aku kemakan strategi mereka untuk mengkomuniskan orang melalui cara memijat...pelan-pelan menjadi luruh.

Cerita kawan-kawan Chinese disini (kitapun jadi takut dan tidak nyaman menyebut cina karena secara intrinsik beraroma diskriminasi), buat saya pribadi cukup menyentuh. Dulu aku punya teman China rada miskin, kalau kita pergi sama-sama, dia selalu suruh aku atau kawanku yang belanja (kalau tempat itu perlu nawar), katanya dia selalu dikemplang harga mentang-mentang China. Dan aku melek bahwa nggak semua China itu kaya, pas ke Kalbar, aku liat rumah-rumah orang China yang jelek-jelek, mereka ada yang jual teh pahiiit banget yang harganya cuma gopek dipinggir jalan....pengalaman-pengalaman itu membuat aku mengurai doktrin yang mengkristal dan beredar dikeluargaku (perempuan-perempuan sisi ibu dan moyangku banyak yang jadi pedagang batik kecil-kecilan dan sering belanja/kulakan di pasar Klewer Solo), mereka sering dinasehati salah satunya oleh ayahku, kalo belanja/kulakan kesesama pribumi aja, biar jangan nambah kaya China. Mereka resah, pasar Klewer sudah dikuasai China.
Kekesalanku sama China secara spontan juga pernah muncul waktu mengadvokasi kasus Martadinata (aktivis muda yang dibunuh dan diduga berhubungan dengan kerusuhan Mei dulu itu). Pas aku capek-capek mengadvokasi dan tentu beresiko..eh,sambutan keluarganya sangat meremehkan dan curiga dengan cara nglihat yang sangat menyidik dan merendahkan. Kawanku yang lama banget jadi aktivis,marah sekali dengan adegan itu, dia langsung bilang, gimana kita nggak nambah anti China kalau begini. Pengalaman lain yang juga menarik, kawanku orang Kudus, punya hobi waktu remaja, memasang petasan dipagar besi orang China, karena rumah-rumahnya yang tinggi,perkasa dan tertutup itu, seakan mengejek orang-orang sekitarnya. Anakku juga pernah kecewa, karena setiap ada lomba mewakili sekolahnya pidato bhs Inggris,cerdas cermat bhs Inggris,story telling..selalu kalah sama anak China, jadi dia bilang, kok kalah melulu sama orang China ya bu..(dalam hatiku..iya..kenapa udah masuk 3 besar selalu nggak berhasil. Padahal ini jelas karena mereka memang bagus-bagus, tapi yang muncul kadang perasaan sebel..kacau kan?)
Gue konsern banget soal potensi konflik Cina-pribumi yang jelas bikinan ini, tapi melekat masuk kedalam pembuluh darah anak-anak bangsa ini...
Sekarang ini waktu untuk jujur..dialog dan berfikir gimana ya nyelesaiinnya...


China dan sejarah perkembangan Islam di Indonesia
Yuni : Semalem aku ngobrol-ngobrol sama Ayang, dari A-B,
sampai cerita bagaimana China berperan besar
dalam mengusung,menyebarkan dan membangun Islam pada
abad 13 (??). Masjid-masjid kuno dipesisir utara macam
demak, Kudus,dll sangat bernuansa arsitektural China.
Yang lebih asik lagi temuan Kang Undang
Darsa (bagi orang Sunda, pasti sering liat tampangnya
di TV acara sastra sunda, dia dulu buat riset
manuskrip sunda di Leiden, makanya sering ngobrol),
menurut naskah klasik sunda, mayoritas (seingatku 6
orang) dari walisongo adalah orang Cina, dari nama
aslinya misalnya sunan Bon-Ang, dia sebut nama-nama
asli sunan yang lain, tapi aku lupa. Dan masjid demak
yang terkenal dengan satu tiang dari tetel/serpihan
kayu-kayu itu, sebetulnya teknologi China yang biasa
digunakan untuk tiang pancang layar dalam kapal,
karena kalau tiang batangan akan patah oleh badai,
tapi susunan kayu kecil-kecil itu justeru lebih lentur
dan kuat.

Nah Ida, elu punya temuan nggak? sharing dong...masak
setahun kok cuma nyari nama engkong moyangmu yang
nulis warisan untukmu.....ya pasti nggak nemulah...

Leiden 27 Oktober 2004

Komentar dari Anwar :
Sebagai orang cirebon, saya mesti jawab. Benar bila salah satu istri syarif hidayatullah, sultan cirebon, seorang wanita cina. Syarif Hidayatullah sendiri diyakini keturunan Arab, dari garis ayah yg termasuk pengauasa dinasti Fatimiyah di Mesir, sedangkan ibunya masih keturunan kerajaan hindu pajajaran.
Saya ragu, jangan-jangan banyak sebutan cina terhadap para walisongo ini hanya sekedar "cinaisasi" istilah-istilah dan nama-nama dalam islam jawa agar bisa dimengerti komunitas cina yang memang banyak bermigrasi ke pantura jawa.

ehmm... jadi ingat merek rokok Lucky Strike yang jadi 555 di ajang F1 Shanghai...
Quoted from "The 6th overseas Chinese State", Nanyang
Huaren, 1990

Demak
During the last decades of the 15th century the kingdom of Demak which
lasted from 1475 to 1568 was founded. Its founder was the son of Haji
Chen Xuanlong/Tan Swan Liong from Palembang in Southern Sumatra where
at that time existed a large Chinese community consisting mainly of
Muslims. His son's name is Chen Jinwen a.k.a. Raden Patah/Panembahan
Tan Jin Bun/Arya (Cu-Cu) Sumangsang/Prabu Anom. The Portuguese
addressed him as Pate Rodin Sr. According to Tome Pires, a Portuguese
explorer, he was a "persona de grande syso" (a great man of
exceptional wisdom), a "cavaleiro" (noble knight). Indonesian
professor Slamet Mulyana explained that Jinwen or Jin Bun
means "strongman".

The ruling elite of the kingdom of Demak consisted mainly of Chinese.
Before the European colonial area, intermarriage between Chinese and
the Javanese natives were commonplace. Dr. Pigeaud and Dr. de Graaf
described the conditions in the 16th century as follows: in the port
cities of the island of Java the ruling elites consisted mainly of
Chinese families, some of whose male members took Javanese women as
their wives. Various Javanese historical sources say that in the 16th
century there were many Chinese living in the cities along the
Northern coastline of Java. Apart from Demak, they were also numerous
in Cirebon, Lasem. Tuban, Gresik (Shi Chun) and Surabaya (Shi Shui).
Many of these Chinese Muslims had Arabic names.

One of Raden Patah Chen Jinwen's grandsons is known to have had the
ambition of being on par with the Turkish Sultan of the Ottoman
empire. According to de Graaf and Pigeaud, Chen Muming/Tan Muk Ming
(Sunan Prawata), the last Sultan of Demak said to Manuel Pinto that
he was striving as hard as possible to become "o segundo Turco" (the
second Turkish Sultan) equal to the Ottoman Sultan Suleiman I in
grandeur. It is evident that other than going on a haj pilgrimage, he
visited Turkey.

A number of Javanese sources emphasise that the sultans of the Demak
sultanate were Chinese. It is not possible to include all the names of
Chinese historical figures for the number of which is too many.
Amongst others there were:
Raden Hussein (Pang Jinshan/Bong Kin San, a cousin of Chen Jinwen),
Sunan Bonang (An Wen'an/An Bun Ang), Sunan Drajat (Pang Dajing/Bong
Tak Keng) son of Sunan Ampel alias Rahmat Pang Suihe/Bong Swie Ho,
Sunan Kalijaga (Gan Xichang/Gan Si Chang), Sunan Kudus (Jaffar Zha
Dexu/Ja Tik Su), Haji Maulana Ifdil Hanafi Chen Yinghua/Tan Eng Hoat,
Endrasena the last commander-in-chief of Sunan Giri's armies,
Pangeran Hadiri alias Sunan Mantingan who was the husband of Ratu
Kalinyamat, Princess Chen Wangtian/Tan Ong Tien who was the wife of
Sunan Gunung Jati (Syarif Hidaytullah Du Anbo/Toh A Bo) founder of
the Cirebon sultanate, Cekong Mas (from the Han family, his tomb is
located in a prayer house at Prajekan near Situbondo in East Java and
is regarded as a sacred place).

According to professor Mulyana, Sunan Giri from his paternal side is
a grandson of Rahmat Wang Suihe, a Chinese Muslim from Yunnan
province, China, who, served as governor of Champa in present day
Vietnam, prior to his arrival in Java where he became the chief
coordinator of the Chinese community in Southeast Asia.

Chinese architectural influences are evident in the design of the
mosques in Java. It was Islam of the Hanafiyah school of thought that
first entered Southern Sumatra and Java from China during the Yuan
and the Ming dynasty periods. Professor Mulyana opines if Islam on
the Northern coastline of Java came from Malacca or Eastern Sumatra,
it will have been of the Syafii or Shiite school of thought but it is
not the case in reality. He stresses that until the 13th century the
Hanafi school existed only in Central Asia, China, Northern India,
parts of the Middle East/Maghreb (Islamic North Africa) and Turkey.

Massive waves of emigration from China to Southern Sumatra, Java and
other parts of Southeast Asia began in 1385, 17 years after the
inception of the Ming dynasty. Long before that Champa was occupied
by Nasaruddin, a Muslim general in Kublai Khan's armies. General
Nasaruddin is supposed to have propagated Islam in Cochin China. A
number of Chinese Muslim centres were established in Champa,
Palembang and East Java.

In the year 1413 when Admiral Muhammad Ma Huan arrived in Java
together with Admiral Zheng He along with the Chinese armada, he
noted that most of the Chinese residents there were Muslims as well
as the Dashi (Arab) people. At that time there were no Javanese
Muslims yet. Between 1513-1514, Tome Pires described Gresik in East
Java as a properous city controlled by the Chinese.

In 1451, Ngampel Denta was set up by Rahmat Wang Suihe alias Sunan
Ampel to disseminate Islam among the natives. Prior to that he
managed a Chinese Muslim centre at Bangil, also in East Java.

It is interesting to note that at least until the time of Japanese
occupation (1942-1945), in the city of Malang in East Java, the local
natives still addressed the newly arrived Chinese as 'Kyai'. Kyai
means Islamic religious teacher. Whereas most Chinese who came
recently to Southeast Asia were not Muslims. This habit was inherited
from the past when most of the Chinese settlers/sojourners in Java
were Muslims. The title Sunan is derived from the Fujian
dialect 'Suhu/Saihu'. Eight of the Walisongo (9 Holy Saints) carried
the title Sunan, one of them carried the title Syekh from the Arabic
Sheikh; all 9 of them are Chinese who belong to the Hanafite
school of Islam.

A natural conclusion to this is that the Islamic missionaries of the
Hanafiyah school of thought at that time were mainly Chinese. This
can be more or less compared to the spread of Christianity from
Europe to the other continents. Until the 19th century, these
Christian missionaries who spread their religion overseas were mostly
Europeans. China's land mass is more vast than that of Europe. Making
a comparison with China cannot be done with one of the European
nations but has to be done with Europe as a whole. Like Europe,
China is home to much ethnic and linguistic diversity, however the
advantage of the Chinese in this matter is that the Chinese ideograms
can be commonly understood by different groups of Chinese in spite of
their dissimilarities in spoken tongue.

Works Cited:
* De Graaf and Pigeaud "De eerste Moslimse Vorstendommen op Java",
"Islam in Java 1500-1700".
* Amen Budiman "Chinese Muslims in Indonesia".
* Slamet Mulyana "A story of Majapahit".
* Slamet Mulyana "The Fall of the Javanese Hindu Kingdoms and the Rise
of Islam in Nusantara".
* Jan Edel "Biography of Hasanuddin".

Ida Khauw :
iih yuni ih... soal warisan itu rahasia, kok disebar2 seh ....

untuk semua-mua:
kalo ndak mau jauh2 ke jawa, mampir aja ke masjid kebon jeruk (di jalan
hayam wuruk, jakarta). tidak ada arsitektur khas cina di dalamnya tapi
dulunya adalah mesjid orang cina, saksi bisu terjadinya gelombang orang cina
masuk islam di batavia pada abad 18, awalnya untuk menghindari pajak yang
makin mencekik (namanya pajak kepala, khusus berlaku buat orang cina) oleh
voc. dari cina-muslim inilah berawal sebutan peranakan. pada perkembangannya
sebutan itu berlaku untuk keturunan2 hasil pernikahan campur antara orang
cina dan lokal. sampai sekarang sebutan peranakan masih dipakai untuk
menyebut orang cina yang sudah turun temurun tinggal di indonesia --kayak
dakuw-- (dan mungkin bernenekmoyangkan ras campuran. jangan2 kita sodara
deket yun!).
sepengamatan saya, tinggal kuburan seorang perempuan dengan nisan berhuruf
kanji (menurut sebuah sumber, perempuan itu bernama nyonya tjhai), satu2nya
tanda yang mengaitkan mesjid kebon jeruk itu dengan etnis cina (semoga terus
dijaga).

demikian keterangannya.