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MAKING AN OLD CITY A PLEASANT PLACE TO STAY FOR MENEER AND MEVROUW: SOLO, 1900-1915 . Kuntowijoyo
Humaniora Vol 12, No 2 (2000)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

In 1900 Solo was already a multiracial city, though the Javanese were dominating the scene . The whole population was 109,459 . out of which 1,973 were Europeans, 5,129 Chinese, 171 Arabs, 262 Other Foreign Easteners, and the rest 101,924 Javanese (RA, 1902) . Five years later in 1905 the population increased to 118,378, out of which 1,572 were Europeans, 6,532 Chinese, 337 Arabs. 413 Other Foreign Easteners, and 109,524 Javanese (RA, 1908) . The same sources showed that at these times the Javanese population of the whole Surakarta were respectively 1 .499,438 and 1,577,996, thus it was only about one fifteenth of the native lived in *!he capital city. The reverse was true to the foreigners. Numbers showed that in 1900 in the whole Surakarta there were 3,637 Europeans . 9,265 Chinese. 171 Arabs, and 262 Other Foreign Easteners : meanwhile in 1905 there were 3,335 Europeans, 10,971 Chinese, 337 Arabs . and 417 Other Foreign Easteners. These numbers meant that the Arabs and Other Foreign Easteners practically all lived in the capital city . The Dutch administration of the city divided the territory into several wijk (neighbourhood), each with its own wijkmeester (chief). After expansion, there were three wijk in 1915. First, the wijk of South-East. It was with the Pepe in the north, the Bengawan in the east, the end of the city in the South, and the street through the Pepe bridge and the Mangkunegaran palace to the south up to the southern end of the city . Second, the wijk of the North-East . It was with the northern end of the city in the north, the Bengawan in the east, the Pepe in the south, and the Pepe in the west. Third, the wO of the Westside . It was with the northern end of the city and the Pepe in the north, the Pepe and the road through the bridge of the Pepe to the south of the Mangkunegaran palace in the east, the end of 'the city in the south, and the west end of the city to the west (DNV, 3-9-1915) . The Chinese lived in their own wijk with a wijkmoester appointed by the colonial government (RA, 1906 : 272). Their kampongs were Jebres (Mesen), Kepatihan, Balapan, and houses along the streets in the Kasunanan part of the city . So did the Arabs who lived in their own wijk, Pasar Kliwon .

Harmony As Ideology: Politics Among The Dutch Communitty In Solo, 1900-1915 . Kuntowijoyo
Humaniora Vol 14, No 3 (2002)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Small in number, the Dutch community in Solo, 1900-1915, enjoyed a splendid life. They had everything European at that time had. Jobs, technology, facilities, faith, and leisure time activities were all available for them. They were at ease with the local community. The Dutch style of life was partly adopted by the upper layer of the native. They were in harmony with the authorities (the Dutch administration and the two Javanese principalities: the Kasunanan and the Mangkunegaran) and the Javanese. When the Indische Party (IP) was established in 1912 in Bandung, they accepted the party but not the ideology of radicalism. They refused the idea of an independent state offered by the lerdership of IP, promoted instead an autonomy under the Dutch. In Solo they prefered an autonomy under the Dutch, because in fact they had lived in harmony with the Javanese, and reversely, the Javanese themselves looked happy with the Dutch, culturally and politically. When the IP was not legalized by the Government the IP Solo went to be a social and local organization. They would like to live harmoniously with the Javanese and the Dutch authority. Their ideology became clearer, they were populist and loyalist.

Lari Dari Kenyataan: Raj, Priyayi, Dan Wong Cilik Biasa Di Kasunanan Surakarta, 1900-1915 . Kuntowijoyo
Humaniora Vol 15, No 2 (2003)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Raja, priyayi, dan wong cilik biasa di Kasunanan Surakarta (Solo), 1900- 1915, terperangkap dalam sistem simbol. Sebenarnya mereka sama saja seperti orang lain yang tidak hanya hidup dalam kenyataan, tetapi juga dalam sistem simbol. Perbedaannya ialah sistem simbol mereka bertentangan dengan kenyataan. Pertentangan itu menyebabkan adanya patologi sosial di semua tingkat masyarakat, meskipun dengan kadar yang berbeda-beda. Perbedaan itu disebabkan oleh kedudukan dalam hierarki, berturut-turut mereka adalah raja, bangsawan, priyayi, wong cilik saudagar, dan wong cilik biasa. Kali ini akan kita bicarakan tentang raja, priyayi, dan wong cilik biasa. Raja kita bicarakan karena ia berada di puncak hierarki, sedangkan priyayi karena mereka berada di tengah-tengah hierarki dan hidup sehari-hari di antara wong cilik, saudagar dan biasa. Mereka melihat para saudagar mengalami mobilitas sosial, sedangkan nasib mereka tidak berubah dan itulah kenyataan yang pedih bagi mereka. Sementara itu, wong cilik biasa kita bicarakan karena mereka berada di ujung yang sangat lemah dari hierarki dan kenyataan bagi mereka lebih berupa budaya kota yang sedang tumbuh daripada hierarki kekuasaan. Bangsawan tidak kita bicarakan karena mereka hanya merupakan lapisan yang tipis dari hierarki dan hidup terasing di purinya sendiri. Wong cilik saudagar tidak kita bicarakan, karena meskipun mereka dalam hierarki berada di ujung bersama wong cilik biasa, tetapi dengan kenyataan mereka bisa menghindar dari hierarki dan bisa mengkonsumsi budaya kota. Tidak pula kita bicarakan di sini orang asing, bangsawan "pikiran" (priyayi terpelajar), dan priyayi gupernemen karena mereka terbebas dari hierarki tradisional.

Sejarah / Sastra . Kuntowijoyo
Humaniora Vol 16, No 1 (2004)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Di Indonesia sejarah dan sastra menjadi satu dalam mitos sampai awal abad ke-20. Ketika kesadaran mitis itu berakhir, keduanya berjalan senndiri-sendiri. Sekalipun keduanya merekam realitas, tetapi sejarah adalah ilmu, sastra adalah imajinasi. Sejarah dan sastra berbeda dalam struktur dan substansi. Dalam struktur sejarah ada evidensi, informasi, fakta, dan berguna untuk menjelaskan realitas. Dalam struktur sastra ada strukturalisasi kemungkinan, ekspresi, imajinasi, dan berguna untuk mengadili realitas. Sementara itu, substansi sejarah adalah objektifikasi kehidupan karena ia harus sadar akan perubahan. Sastra adalah subjektifikasi kehidupan dan acuannya adalah keabadian.

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