Study Masyarakat Indonesia

Meresume Artikel yang berjudujul “Creol Portuguese of the Tugu Village: Colonial Heritage in Based on The Historicrical and Linguistic Review”. untuk memenuhi salah satu tugas Pengganti Ujian Tengah Semester Mata Kuliah Studi Masyarakat Indonesia.

CREOL PORTUGUESE OF THE TUGU VILLAGE : COLONIAL HERITAGE IN JAKARTA BASED ON THE HISTORICAL AND LINGUISTIC REVIEW.

Lilie Suratminto

Historical Background

Be the same between portuguese languenge and indonesia is an a sign of the portuguese relationship with the indonesian people. A century before the arrival of the dutch, portuguese had made contact with the culture of tribes in this archipelago. As evidence was the discovery of the padrao stone at the junction between jalan Cengkeh and Jalan Kali Besar Timur. Padrao was discoered in the 1918 when the Dutch East Indies goverment made a reclamation in this area. This agreement based on August 21 th,1522 with the signature of the portuguese officers ( Heuken, 1999:49).

Padrao is a moment stone about 2 meter height which was founded by the portuguese as a sign of heving held an agreement with the local king, in this case the King Surawisesa of the pasundan (pajaran ), in 1522. In the erection of this monument was usually accompanied by salvation ceremonies. The main contents of the agreement where that between these two peoples were friends. They helped each other in order to fight against the muslims. Padrao has a lance and the globe symbol, it is asymbol, it is symbol of discovery of new places tthat used by king Manuel of portugal (1495-1521).At the top of padrao is the symbol of order of christ with the words o(D) and the inscriptions reads: DSPOR ESFERA, a meaningful : the king of the portugal throws the lance to the whole universe. The signification of the inscriptions of the padrao is as follows: (1) the cross is the symbol of the order of christ as the successor of the order of the temple of jerusalem in area of the portuguese kings power; (2) DSPOR acronim stands for do Senhario D.S.P.O.R. de portugel; (3) ISFERR amo esfera du mundo or espera do mundo regions of the world hope of the world; and (4) sign of the cross s the first line but less clear.

C.L. Guilot questioned about the location of this pardao. He said that padrao is not in the sunda kelapa but in the village of bantam Girang ( cited by Suratminto, 1998). This oppinion was disputed by Adolf heuken (1999:57) based on his paleografi data.this argument should be interesting to investigate the truth. Hopefully in the future, archeologists can express an opinion which is true or both are incorrect. Document of the agreement between the portuguese and the king of pajajaran were still kept in the archives of Torre do Tombo in Lisbon, Portugal.

On the influences of portuguese ini indonesia. Since the first arrival of portuguese to indonesia as discribe above, it is certainly happened language and cultural contacts between the portuguese and the in habitants of the archipelago. This language contacts clearly visible of the number of the portuguese vocabulary in the indonesian language on vocabulary list ever recorded, and published by C.D. Grijns, J.W. de Vries and L.Santa Maria entitled Europan.

According to previous research conducted by antonio Pinto da Franca in this book A influencia prtuguesa na Indonesia ( the book was later translated  into indonesian by Pustaka Sinar Harapan in 2000 with the titlle pengaruh  portugis di indonesia or influence). The indonesian language today, there is a lot of our vocabulary comes from the portuguese, for example: armada=vechiles. There are also experiencing is a change of vocabulary words, for example algojo=(hangman)algo.

We do not realize that there are a lot of portuguese vocabulary in the indonesian languange. This shows how great the role of portugues in indonesian before and after the arrival of the dutch in indonesia. Keep in mind without the help of the cartographic knowladge of the portuguese and Malay-Portuguese interpreter,it was impossible for the dutch to set their foot on the archipelago.

On the arrival of the dutch and the fall of the portuguese in indonesia. The aim the fist arrival of the the dutch in indonesia in Karangantu, Banten (1596) was to look for spices. Because the trading monopoly of Dutch East indies company (VOC), the status of the portuguese in the archipelago started resessive. The mission brought by VOC. At that time, the Dutch Republic Seve States Union ( Republiek der Zeven Verenigde Nederlanden) is being fought against Spain in the 80 years war ( the tachtig jaarig oorlog) in which portugal fell to Spain and later be united with Spain. Portuguese thus automatically become the enemy of the several dutch trade offices in Lisbon moved to the Amsterdam, Rotterdam,Middleburg,etc.(Heuken,2000a).

In the year 1641, after a long blockade of the portuguese fort at Malacca, VOC could finally capture Malacca. In the Year 1657, following the fall of the Malabar, Gujarat, and Sri Lanka, Governor-General Alfonso d’albuquerquesurvived in Goa. In indonesia, the portuguese,after the fall of Sultan Hasanuddin of Makassar into Dutchhands, survived in East Timor.

On the Mardyker groups and their residence. At the time of the fall of Malacca, Cooromandel, Sri Lanka, and other indian coast into the hands of the VOC, a lot prisoners from the portuguese who were transported to Batavia. Because of these were Roman Catholics, following the VOC legislation, they should be used as slaves. They were free men, in (old spelling) and then became Mardijker (new spelling). In the indoesian spelling, Merdieker may be more appropriate. In an national movement of Indonesia ( since the beginning of the 20 century) said that mardjiker then chosen to become merdeka or independent, but its connotation is differnt with the prisoners of war from this portugese colony.

Mardyker people were living outside of the Castle of Batavia, and they should worship in protestant church located outside the walls of Batavia (now Zion Church located on Jalan Pangeran Jayakarta). VOC used them as a shield of Batavia if there was an attack from outside the fortress of Batavia (Heuken,2003). Zion Church was later called the portuguese church outside the walls portugese Buitenkerk. For church services were still in portuguese, a language understood by them many people of Batavia, Malays, Nederlanduits (Dutch). Portuguese language was, at the time, used as everyday language. Some of Markedeikers asked for permission to live outside of Batavia. They are allowed to stay in Kamung Tugu  (now Kampung Semper in North jakarta ). This is very exciting because the Mardieker can be used by the company as a shield against attack of Bantam.

Therfore, they armed. Those who liv among other Quiko family, Abrahams, Michiels, Andries, Browne, Salomon, and others mentioned aboved. They formed a Tugu community, with there is non standard Portuguese as their language because a lot of changing, especially the used of everyday vocabulary. The worship services was until some time still in portuguese. Leydecker, a Dutch government pastor,was allowed by the highest VOC to worship in Tugu Church in the Malay language.

From Mardyker through the community of Tugu. The people of the Tugu Village, in its development, show the characteristic of group identity,because they have the same historical background. This village, in the colonial period, was isolated with the sorrounding area. Therefore, they were in a long time to maintain their group identity. This is still visible in the social life of their culture. They have also a strong religious and therefore, they form a group of isolated and not easily accept the group from outside. They now embrace protestant christianity with the charecterized Tugu comunity.

They used to be forced by the dutch governmet into the flow of Calvanist protestant christianity which different greatly from the Roman Chatolic they professed. This is apparent for example in the funeral ceremony and their attitude towards the buried of their family. They palce an oil lamp in the tomb that lit continuously 40 days long.this behave is not contained in the techings of protestanism, may be possible in the chatolic religion or may be its the influence of their ancestors.

At the time of christmas celebrations, they have to follow the ritual procedures before the guests entered yhe house shook hands with the host. They have also to say this sentence:

On 25 December, God gave is only son, the savior so is that whoever believes in Him should not perish, but eternal life, and we should be allowed to put my trust in Him.

After shaking the hands, the guests were invited in to enjoyed the meal. In their christmas celebration are not allowed to drink liquor, and they sang spritual chants only. After the new year celebrations in the church, the young play the Tugu keroncong music that srongly influenced by portuguese music. They are dancing and drinking. The new yers event takes place everyday for one week. At the closing party  on the seventh day, they make a party called mandi-mandi,a shower bath party. In this party, the young people,or in the local language be called Viluvilu-Vilavila, accompanied with their music each other rub the powder into the face of the opposite sex.

On the distribution of the Tugu population. There was wealthy landdowner in Cilincing at the time of company named Justinus Vink. He presented the land for the church that etablished on 21 july 1647. As mention above, the worshipwas inthe beginning in portuguese language only, but later held in the malay language.yhe use of this language was supported by the publication of the New Testament in malay language translated by Malchior Leydecker in Amsterdam.

The Tugu community was experiencing the peak of its power at the time of pastor Captein Jonker Leydeckers that settled in this village of Mango, Pejongkoran( probably from the word jonker), Cilincing, Marunda and Tugu. Therefore, until nowdays, there are still traces of the sacred relics of Captein Jonker in pejongkoran. Since the death of the both figure, Tugu Village is Declining. Many residents move to batavia, because their children to go to dutch school and they became dutch citizens. The attention of the Tugu residents, who live outside of the Tugu village, is very less. This is understandable since they moved from this village to find a new ife in order to survive and be able to educated their children.

With so many immigrants from Manado, Ambon, and east part of indonesia, including teachers who are living in Tugu village, then in the 19th century with the mediator of clergyman Leimena, they entered as the dutch east indies citizen. In the period before world war II (1939-1945), the young men of tugu who sign up as a Colonial Army Soldier or KNIL. They can only be accepted as a native soldiers.

On the music of Tugu community. For the fans of keroncong music surely they know Mina Bobo and keroncong Monesco, these two songs were arranged by the Tugu people and most populer during the revolution of indonesian independence after world war II. at that moment, how proud the fighters and the indonesian people when they listened to the gold voice of indnesian keroncong singer, Miss Netty, broadcasted from the voice of america(VOA). of course, there are many patriotic songs like selendang sutera( Silk Shawl),sepasang bola mata,Rangkaian Melati,etc.

The portuguese creole of tugu village there are many attention about the portuguese creole of tugu village and it has been studied and reviewed by language experts from the existance of their community in batavia,among others by Hugo Schuhardt(1891) entitled kreolische studien IX: uber das malaioportugiesischen von batavia und tugu. Hugo Schuhardt memberikan beberapa contoh kosakata Portugis dikombinasikan dengan kosakata lainnya. Dia memberikan ini untuk bahasa Creole istilah malaioportugiesischen. itu paralelized dengan sifat bahasa Spanyol berbahasa Tagalok masyarakat, Tagalosspanischen, di filipina (Schuhardt, 1891:147)

dutch people, in politics, were reluctant to develop their language to the indigenous people based on the political and economic reasons. They let the portuguese and the malays equally develop in the middle of their official language communities, the Nederduits. it created thus problems for the preachers who broadcasted their religion at the time. Benkhoff in Depok (1884 ) called the portuguese in Tugu, the portuguese dialect of Tugu ( as cited by Schuhardt, 1891). based on the language situation in batavia was its so complicated the state publisher (satds drukker in tijgergracht- now jalan cengkeh-aan de westzijden), in 1780 publish a dictionary entitled Nieuwe Woordenschat-uyt het Nederduitsch in het Gemeene Maleidsch en Portugueesch, zeer gemakkelyk voor die Eerst op Batavia Komen.

on May 15th,1788 the castle of batavia had issued an order to publish a guide book Dutch, Portuguese, and Malay language. As a result, there were reprints of the Portuguese-Dutch dictionary by Allewijn en Colle. Seeing that language situation in Batavia 17th and 18th centuries was dominated by the language of Malay, Portuguese, and Dutch were the possibilities that the portuguese language in tugu village was more influenced by the Dutch and Malay languages. at the time of the Dutch language began to dominate the language of government in the next centuries, followed by the disappearance of the portuguese language, the language user community was capable of practical urgency and maintain until at the some point for Tugu  community that has a historical relationship and most closely with the portuguese in the 16th century. considering place in tugu community outside the walls of batavia, and if it may say geographically isolated areas, marshy land, wet, and  isolated from a the dailiy interactions with the central government, they could maintain their language.

After the Dutch left indonesia, and especially following the highway infrastructure Tugu-Tanjung Priok port, which was built by the dutch government before world war II, the Tugu area start crowded and many settlers settlements around the increasingly crowded, it was difficult for them to maintain their purity Portuguese creol language.

Language which the number of users in 1940 amounted to 300 people and at the japanese occupation era had grown to 400 people, now left 40-50 people only. from this data, it can be predicted yhat this language is very difficult to maintain existence. Now, only those users who are elderly could speak their creole portuguese language.

their children would attend public school surrounding areas and tought in the indonesian language and this combined with intermarriage with people of java, ambon, manado, and others who, of course, speak in indonesian language.

to provide a clear describing of creole portuguese language, here in after portugis of tugu, the following will be shown several examples of Portuguese of Tugu vocabulary compared with original portuguese language. To the Portuguese of Tugu language likely come from malay or dutch language are mark with an asterisk.