Introduction

Those who have lived for quite some time in Jakarta would not find Si Doel Anak Betawi unfamiliar. Originally a children’s story, the first to use Betawian dialect, it was later adapted into a TV series that portrayed the marginalization of the Betawi people, the perceived “natives” of Jakarta, amid the progressive development of the city. Although some of the lyrics of the series’ theme song sound a bit rhetorical (“Anak Betawi … ketinggalan jaman… katenye?” that roughly translates to “Betawi people are barely catching up with progress… aren’t they?”), what the theme song says might have some truth in it: Betawians are often left behind compared with people from other ethnic groups in Indonesia.

There are two underlying factors that cause this condition: education and economic capability. The TV series Si Doel depicts the life of a young Betawinese who managed to graduate from a university. The fact that this achievement is celebrated suggests that it is not common. Secondly, Betawians are known to have acres of lands, which they sell inch by inch in order to sustain their living.

Marginalized by the urban and economic development of the capital, the Betawi people are forced to move to the outskirts of Jakarta. A rising cultural awareness seems to emerge among Betawians as they promote their cultural identity and tradition through ethnic communities, such as Forum Keluarga Betawi (Forkabi) and Betawi Rempuk.

What is forgotten, including by Betawians themselves, are the past achievements of Betawian intellectuals and activists such as Muhammad Masserie, who, in the early decades of the twentieth century, dedicated his life to advancing the education and cultural life of Betawians through the organization called Perhimpoenan Kaoem Betawi.

The organization emerged in the second decade of the twentieth century, which was often considered the era of development in the Dutch East Indies. This was a period that saw the rise of Hindia natives (Bumiputera), who voiced their aspirations for a nationalist movement to fight for Indonesian nationhood.

The birth of the Indonesian national movement was marked by the establishment of ethnic-based organizations by students in Batavia, namely Jong Jawa, Sumatranen Bond, and Pasundan. In addition, youths of Betawi origin founded Perhimpoenan Kaoem Betawi (Association of Ethnic Betawi) and registered it as a legal entity in 1923. Betawi is the term used to define an indigenous ethnic group of Batavia that was originally a mixture of various ethnic groups settled in the area. Remco Raben argues that the formation of Betawi as an ethnic group can be traced back to the seventeenth century.

In the early seventeenth century, Jan Pieterszoon Coen (governor-general of the Dutch East India Company (VOC) from 1619 to 1623 and 1628 to 1629) took over Jayakarta and razed the residential district in West Ciliwung. As a result, most of its residents left the area and sought refuge in Banten or in the highlands of Mount Salak and Mount Gede. In 1619, Coen rebuilt Batavia and invited people from the Netherlands and the countryside to settle in the city. It was then called the City of Migrants as a result. According to Remco Raben, Batavia became a multi-ethnic city consisting of residents from various backgrounds, including Europeans, Mestizos, Mardijkers, Chinese, Moors, Malays, Balinese, Javanese, and people from different the eastern islands, like Maluku, Sulawesi, Sumbawa, and Timor. Batavia also hosted slaves who came from various tribes across the country.

The VOC provided the invited ethnic groups with residential areas in the Ommelanden (surrounding territory), in which they eventually formed villages. Those from Bali, Bugis, Makassar, and Java were placed alongside the West Canal up to the Angke area. Meanwhile, the Ambonese population was assigned to reside in the eastern part of the city, specifically, around the Marunda River. However, residential separation based on ethnicity did not go as planned by the colonial government. Many members of these ethnic groups left their assigned villages to move to other places that offered better economic opportunities. Cross-ethnic marriages also became a significant factor that blurred the boundaries between ethnic groups. This phenomenon was even more common in the eighteenth century. As a result, it created a new ethnic group called Betawi (Remco Raben, 2007, p. 122).

The development of Batavia as a center of education had turned the city into a top destination for youths from other regions wishing to continue their studies. These youths used the city as a meeting place with their countrymen, which fostered the nationalist youth movements. Budi Utomo was the first organization founded in this context, initiated by the students of STOVIA in 1908. Students from other regions who were studying in Batavia then created their own organizations, such as Pasundan, Sumatranen Bond, and Jong Java. As an indigenous ethnic group in Batavia, Betawi youths also established their own organization, Perhimpoenan Kaoem Betawi.

According to Besluit, as the chair and secretary of Perhimpoenan Kaoem Betawi, Muhammad Masserie and M. Damiri requested permission to formally establish the association on April 4, 1923. Bob Hering stated that the founder of Kaoem Betawi (Betawi community) in 1916 was Thamrin Muhammad Thabri, the father of Muhammad Hoesni Thamrin.

As it developed, Perhimpoenan Kaoem Betawi made a shift from an ethnic-based organization into a nationalist movement. The role of the association’s leaders was undoubtedly vital in this context. Nevertheless, discourse on the association is mainly centered on the figure of M. Hoesni Thamrin, and other central figures are left unrecognized even though their roles were indisputably significant. One may ask who took over the leadership of Perhimpoenan Kaoem Betawi after Thamrin became more active in a more revolutionary nationalist movement. This chapter argues that the motor of the association was none other than Muhammad Masserie.

Muhammad Masserie was the first chair of the association after it was registered as a legal entity in 1923. He held the position for two years until 1924, and then was transferred to his office in Kupang, East Nusa Tenggara Province. During his two-year term as chair, he laid the foundation for the association’s nationalist vision. He built solidarity among the Betawi through the association and formulated strategies to increase the ethnic Betawi population. He encouraged all Betawi people to be members of the association to achieve prosperity for ethnic Betawi specifically and the Hindia Belanda population in general. Masserie had shown himself to be an influential actor within Perhimpoenan Kaoem Betawi. His leadership became a barometer for the association’s future movements. For instance, during the association’s general meeting in 1938, Masserie was still asked to give his opinion about issues related to the Betawi community. Furthermore, Berita Kaoem Betawi, the association’s newspaper, published a special article about Masserie’s leadership, titled “Toeroetlah Kaoem Betawi jang Dahoeloe” (Follow the (Example) of the Past Betawi Community).

The questions this chapter attempts to answer are as follows: “What was the leadership of Muhammad Masserie in Perhimpoenan Kaoem Betawi like?” “What were his strategies to develop the Betawi community?”

There has not been much research on Perhimpoenan Kaoem Betawi. The existing studies, such as research by Pringgodigdo (1950), Leirissa (1985), and Hering (2003), have not discussed the association in a comprehensive manner. Their articles do not highlight the leadership of Masserie in his vital role as the association’s first chair. Bob Hering, in his book, only discusses the involvement of M. Husni Thamrin without even mentioning Masserie.

Similar to Benedict Anderson, who saw that visions of a national unity were facilitated by print capitalism (2008, p. 66), Masserie knew the importance of newspapers (in this case, Tjahaja Betawi) as an instrument which shaped Betawinese solidarity as a part of Indonesian-ness. Masserie’s movement in developing Kaoem Betawi cannot be separated from newspapers. As an editor of Tjahaja Betawi, Masserie opted to use Malay, and not Betawinese, as the language of the newspaper. This strategy allowed Tjahaja Betawi to reach every region of the Dutch East Indies, sowing seeds of Indonesian-ness.

This chapter affirms Masserie as the agent of change for the Betawi community. Masserie had the passion, capacity, and power to change the community. Perhimpoenan Kaoem Betawi was created as an engine for the development of the ethnic Betawi community. Through his leadership, Masserie applied strategies to achieve this objective despite the fact that the Betawis were still underdeveloped in the early twentieth century.

The Leadership of Masserie in Perhimpoenan Kaoem Betawi

Masserie’s leadership of Perhimpoenan Kaoem Betawi during the 1920s may set an example for Betawi communities in the present. Today’s Betawi communities are working on an issue similar to that of Masserie’s time: developing the welfare of the marginalized Betawi people. In advocating the welfare of Betawi people, Masserie’s movement was not running on a small scale. In spite of this, there has not been any research which elaborates Masserie’s strategies.

In the first year after its establishment, through Masserie’s leadership, Perhimpoenan Kaoem Betawi successfully built and awakened solidarity among the Betawis, which was a milestone in the history of the association. Building solidarity was deemed essential to achieve the primary objective of the association, namely, to develop the Betawi community and Hindia Nederland natives in general. As chair of the association from 1923 to 1924, Masserie employed the following strategies to achieve this objective: (1) building the solidarity of the Betawi community through the association, (2) setting up Tjahaja Betawi as the voice of the association, and (3) improving education for the ethnic Betawi community so that they could progress.

Building a Sense of Solidarity Through Perhimpoenan Kaoem Betawi

The emergence of Perhimpoenan Kaoem Betawi was a milestone in building a sense of solidarity among the ethnic Betawi community in Batavia. Prior to the founding of the association, newspapers in Batavia in the nineteenth century, such as Pemberita Betawi and Hindia Olanda, called the natives of Batavia Selam people. The term “Selam” comes from the word Islam, a religion followed by most Batavian natives.

Batavian natives used to identify themselves by the neighborhood where they lived, for example, Sawah Besar people, Kemayoran people, Kebayoran people, or Condet people. Nonetheless, there were many who identified themselves as Betawi people and claimed Betawi as their origin. One such person was Syeh Junaid al Batawi, a cleric from Betawi who lived in Mecca. The establishment of Perhimpoenan Kaoem Betawi promoted the term Betawi to categorize Batavian natives. This demonstrates that the association had awakened the sense of solidarity within the Betawi community, and Masserie had played a significant role in this process. He emphasized the importance of being a member of the association to solidify the solidarity of the Betawi community further.

In his leadership philosophy, Masserie stressed the need for all Betawi people to contribute to Perhimpoenan Kaoem Betawi. An article published by Tjahaja Betawi on July 15, 1923, discussed the importance of active participation in an association. Associations and social gatherings are fundamental parts of Betawi life. Betawis gather during many parts of their daily routines, such as when praying at the mosque, managing the household with the wife or husband and children, during the holy pilgrimage, or during special events. This has led to the saying, “banyak tangan ngentengin pekerjaan” (more hands make work easier).

The article mentioned above further stated that participating in an association is a common theme in the Betawi community and is essential for daily life. In this context, the establishment of associations was deemed normal. Participating in an association provided Betawis with emotional satisfaction. An association consists of individuals from various backgrounds and objectives, so it is difficult to find one that has a strong bond and sense of unity among its members. It was assumed that to create unity, the members would need to be virtuous. Although living in separate bodies, a group of virtuous individuals would devote their souls to Allah (God) and be affectionate toward other living beings. A metaphor for this is the rose, a flower with an attractive shape and nice fragrance. However, the beauty and fragrance are not for its own satisfaction but to please others. If that kind of beauty is given to the Betawi community, it will bring its members prosperity and greatness.

Orang jang berboedi itoe walaupoen masing-masing toeboeh, tetapi toejoean satoe djoea, karena ingat ia bahwa tiada sesoeatoe dijadikan Allah melainkan mempersembahkan diri kepada Allah, maka itoe orang jang boediman itoe sajang akan sesamanja mahloek. Orang boediman itoe boeleh dioempamakan seperti boenga mawar, elok roepanjadan haroem baoenja. Baoenja jang haroem mengharoemkan taman memberi sedap kepada orang jang menjioem, boekan pada dirinja. Roepanja jang indah menjedapkan orang jang memandang boekan bagi dirinja. Apakah tiada baik kalau kiranja sedikit darpada kemegahan toean-toean berikan kepada Kaoem Betawi soepaja kaoem KB mengetjap kesedapan toean ? (Tjahaja Betawi, July 15, 1923)

Trans:

A virtuous person has his/her own body, but one purpose (in life), because s/he should remember that Allah creates human beings is none other than to devote themselves to Allah. Hence, virtuous people would love others. They can be associated with rose, a flower with an attractive shape and sweet fragrance. A flower that spread its nice scent to the garden and the people who are around it, not to satisfy itself. Its shape creates happiness to those who see it, not to its own eyes. Would it be great if each Betawi person shares just a small portion of their merit to the Betawi community so that it would experience greatness as well?

Masserie attempted to convince all Betawis to participate in Perhimpoenan Kaoem Betawi for the greater good. The mission of the association was to develop Betawi and Hindia Nederland communities in terms of their education, trading, and carpentry skills without breaking the law. Improving education was the hardest task to achieve. The Betawi community itself acknowledged that many of its members were not well educated. Even the teachers were not able to provide education sufficient for the community. However, a well-educated person also needs to have good traits and feel shame when they commit any despicable acts. The association encouraged its members to gather and cooperate to create a greater good for the community; rescue each other from weakness, poverty, and underdevelopment; and enhance their virtues and nationalism.

Akan memadjoekan onderwijs di dalam pendidikan jang benar-benar sesoenggoehnja itoe, itoelah pekerdjaan jang seberat-beratnja boleh dikata beloemlah kita bertemoe seorang dari pada bangsa kita jang terdidik dengan sampoena didikan, istimewa jang menjadi pendidiknya. Njatanja orang jang berpendidik itoe setidak-tidaknja misti mendjadi boediman, taoe dimaloe, kena disajang, jaitoe maloe berboeatsegala jang tertjela oleh sjara dan sajang akan namanja mendjadi boesoek. Kita dapat barang jang kita kehendaki jaitoe keperloean kita, ialah karena pertjampoeran djoega. Djika perhimpoenan Betawi ini toean katakan tiada ada goenanja bagi toean, jaitoe tiada akan [mengkawankan] diri toean; saja memperbenarkanlah perkataan toean, karena ia akan menjelamatkan isi roemah jang miskin dan lemah dan membangkitkan boedi lagi bagi memberi soemarak kebangsaan lantaran sinar boedi jang kita akan atoer dalam bangsa kita. Ma’loem ada beberapa orang jang djahatdjahat hatinja itoe karena sempit doenianja, maka itoe marilah kita perbaikkan lahirnja soepaja benar bathinnja. (Tjahaja Betawi, July 15, 1923)

Hai bangsakoe Betawi marilah kita bersatoe dalam koempoelan kita “kaoem Betawi, bersatoe beroepaja membaikkan nasib kebangsaan kita seperti orang-orang jang lain djoega. (Tjahaja Betawi, July 15, 1923)

Trans:

Betawi community needs to move forward, start to improve their education that is still behind other communities in the nation. In result, it is hard for Betawi community to discuss (important) matters. The community should be well-established to make everybody in the community contribute to the association and achieve common goals. It would then improve the livelihood of Betawi nation, and they would be able to better deliberate important matters.

Dear our Betawi fellows, let us unify under the notion of ‘Kaoem Betawi (Betawi community),’ unite to improve the destiny of our nation just like any other nations. (Tjahaja Betawi, July 15, 1923)

The association needed support from the Betawi community in terms of human resources and funding. If this support is provided, then one can say that the Betawis feel affection toward the motherland.

Bahwa moelai 1923 ini dapatlah berdiri seboeah perhimpoenan “Kaoem Betawi” oentoek kaoem Betawi, jang haroes masing-masing menjokong dengan tenaga, maoepoen wang enz. Bilamana hal ini bisa dikerdjakan oleh Toean-toean saudara baroelah kami berani kataka Pendoedoek Betawi masing-masing tjinta dan perhatikan tanah airnja. (Tjahaja Betawi, July 15, 1923)

Trans:

In 1923, Perhimpoenan Kaoem Betawi was established to which each member of ethnic Betawi community must provide supports whether it is energy or funding.

If this support can be provided, then we dare to say that the Betawis love and care about their motherland. (Tjahaja Betawi, July 15, 1923)

Masserie believed that any activity carried out by the association depended on its members. If the members were willing to give assistance in any capacity, regardless of whether there was a request or not, it would be beneficial to their tribe: Betawi (Tjahaja Betawi, July 15, 1923).

Setting up Tjahaja Betawi as the Voice of Association

Mass media is an important medium through which to give voice to an association’s activity. In his research, Ahmad Adam argues that mass media provides enlightenment and is the voice of the nationalist movement. Masserie initiated the foundation of Tjahaja Betawi after realizing the importance of mass media to promote the activities of Perhimpoenan Kaoem Betawi. For a few months after it was founded, Masserie personally sponsored the paper:

Apabila kita menolih kebelakang nampaklah roepa kesoekaran mendirikan Tjahaja Betawi. Soelitnja boekan kepalang. Keroegian sangat ditakoetinja, istimewa djerih dan lelah jang akan dihadapinja—hampir-hampir Tjahaja Betawi tidaklah menjelma. Toean Moehammad Masserie seorang-orang jang tetap didalam berhaloean. Roegi dan penat didalam sesoeatoe pekerdjaan, jang dirasanja pekerdjaan itoe bergoena, tidaklah dipandangnja. Didjalankan djoealah pekerdjan itoe sedapat-dapatnj.

Tiga boelan Tjahaja Betawi ditanggoengnja, disiarkan kanan kiri diboeangnja pertjoema. Oeang jang keloear lebih banjak dari pada jang masoek djadi roegilah Toean Moehammad Masserie didalam perdjalanannja menjiarkan Tjahaja Betawi boeat tiga boelan itoe. Siapa jang akan menganti keroegiannja itoe? Tidaklah seorang jang akan mengantinja, melainkan dia djoealah seorang jang menanggoengnja tetapi barang jang ditoedjoenja dapat.

Oleh karena dasar itoe ada maka teroeslah adanja Tjahaja Betawi didalam tahoen pertama, ja… boekan saja hidoep, tetapi angka 12 mesti ditambah oplaagnja, seratoes exemplaar tambahnja. (Tjahaja Betawi, July 15, 1923)

Trans:

When we recall how we first came up with the idea of setting up Tjahaja Betawi, it was extremely challenging. We were worried about the possible financial cost and an enormous effort and energy we must put into it that the newspaper almost did not get to publish. Mr. Moehammad Masserie was the only one to assure us and kept us in the direction. He disregarded the exhaustion and financial cost he may suffer from doing the work for the association since he believed it would be valuable. He fully dedicated himself to the association.

He sponsored the paper for its first three months and personally distributed the newspapers. He spent more than the profit he made, so he suffered a significant financial loss while trying to get Tjahaja Betawi out there in those three months. Who was responsible for that loss? Nobody would pay it back. However, he achieved his goal.

Because of his vigorous effort, Tjahaja Betawi progressed steadily in its first year … Not only it was well-received by the public, but it achieved good sales figures by adding 12 to its print run, which is now 100 copies. (Tjahaja Betawi, July 15, 1923)

The quote above illustrates Muhammad Masserie’s vital role in the foundation of Tjahaja Betawi as the voice of Perhimpoenan Kaoem Betawi. It indicates that in the first three months after its release, Masserie personally funded the publication and distribution costs of the paper. His effort reaped its rewards when, in the second year, Tjahaja Betawi increased its print run to 100 copies.

Published regularly, Tjahaja Betawi was not only the voice of Perhimpoenan Kaoem Betawi but also an important tool for building the solidarity of the Betawi community. Many articles were published to promote the goals of the association. The motto of the paper was “Kebenaran Membawa Kemenangan” (Truth Brings Victory). In its first issue on July 15, 1923, Tjahaja Betawi stated its mission and vision was to become a loyal friend who would not leave their friends behind, would tirelessly defend their people, provide constructive feedback to their community, and defend the truth.

Tjahaja Betawi’s main function in the history of Perhimpoenan Kaoem Betawi was to promote its activities and decisions and to act as a bridge between the association’s staff and members. The case of Sarmada’s letter illustrates the feedback and suggestions provided to staff by a member. Sarmada wrote his inquiry in a rubric called “Soerat Kiriman” (incoming letter), asking the staff about the transparency of the association’s budget.

Saja sebagai lid Kaoem Betawi biasa dan djoega telah pernah djadi lid jang lain-lain, apabila tiap-tiap tahoen, sering sekali nampak pada saja soeara perhimpoenan-perhimpoenan itoe, ja’ni soeatoe verslag prihal, perhitoengan-perhitoengan banjaknya leden, wang jang masoek dan jang keloear dan saldonja pada penoetoep tahoen. Oleh karena itoe seseorang sekoetoe pada perhimpoenan itoe dapat mengetahoei berapa besarnja kekoeatan vereeningingnja….Akan menghilangkan sjakwasanka dari pada leden-leden djab’bel (seperti saja joega) diharap dengan sepenoeh-penoehnja pengharapan, soepaja dibikin tindakan menoejoe jang termaksoed itoe, kelak mendatangkan kegoembiraan didalam golongan leden Kaoem Betawi …Wassalam. Sarmada. (Tjahaja Betawi, May 15, 1924)

Trans:

As a mere member of Betawi community and as a member of other associations, I have observed that commonly in an association each year there is a report that shows how many members they have, to count how much money they acquired, how much that they spent, and the balance at the end of the year. Therefore, the members can determine the value of the association. …

To eliminate suspicion from the critical members (just like I am), the association needs to ensure this aspiration is heard and to take immediate action to solve it so that it will bring satisfaction to all members of the Betawi community … Sincerely, Sarmada. (Tjahaja Betawi, July 15, 1924)

The quotation from Sarmada’s letter above developed into a heated debate within the association. Tjahaja Betawi ultimately suggested that the association respond to the inquiry:

Menoeroet pikiran kami adalah perboeatan toean Sarmada itoe baik...Vereeninging Kaoem Betawi hendaknja tanbih didalam Tjahaja Betawi, soepaja orang jang ditanbih itoe dengar dan sedar ia akan alpanja, karena Tjahaja Betawi medan soeara perdamaian antara Bestuur dengan Gewoneleden. Bstuur hendaknja belajar, mempeladjari bagaimana kehendak dan maksoed leden... Permintaan Toean Sarmada soepaja bestuur menapati djandjinja setoejoelah kami...oleh karena kepertjajaan leden lebih perloe dari pada menjemboenjikan rahasia maka pada pendapat saja berilah barang jang dipintanja itoe. (Tjahaja Betawi, May 15, 1924)

Trans:

We think that Mr. Sarmada’s feedback is very positive … Members of Betawi community should provide their criticisms and reminders through Tjahaja Betawi so the targeted stakeholders realize their mistakes, because the paper is a peaceful forum for discussion between the staff and members. The management of the association should learn the needs and interests of the members … We agree with Mr. Sarmada’s inquiry that it must keep its promise to the members … The trust from members is more important than keeping secrets from them, so the best solution to the inquiry is to grant the request. (Tjahaja Betawi, July 15, 1924)

The quote above demonstrates the importance of Tjahaja Betawi to the association. The publication was to act as a bridge between the members and the association’s management and also resolve conflicts between the two.

Improved Education as the Gateway to Development

Perhimpoenan Kaoem Betawi under Masserie’s leadership attempted to expand access to education to the ethnic Betawi community as Masserie believed that education was a gateway to development. It went along with the goal of the association as set out in Article 3 of its statutes, namely, to develop the quality of education for indigenous Betawi and Hindia Nederland communities. Education in this context was not limited to religious knowledge but included common and Western knowledge. However, the Betawis preferred to send their children to religious schools rather than to public schools. This was arguably a product of ethnic Betawis’ strong devotion to Islam. Under Masserie’s leadership, the association attempted to provide Western and general education to be accepted by the community. It was vital for the members of the Betawi community to have proper education and skills in order to adequately compete for strategic positions in various occupations.

The association assumed that improving education was a difficult task. It acknowledged the fact that the Betawi community was not well educated, including teachers. Well-educated people also need to possess virtue so that they can be remorseful after committing a wrong.

Perhimpoenan Kaoem Betawi stressed the importance of sending children to general schools so that they could keep up with current developments. It was said that there were two duties of the Betawi community: learn Sharia law and seek one’s fortune. Fortune is not merely related to money—seeking greater education is considered part of the duty. However, this does not mean that the Betawis should abandon their religious duty. Educating oneself with knowledge other than religious knowledge is considered equally important (Tjahaja Betawi, August 15, 1923).

As one of its main programs, Perhimpoenan Kaoem Betawi established schools, both general and religious, such as the HIS, Schakelschool, English Course, and Arabic School. During Masserie’s term, there was a concern that only a small number of Betawis would receive a formal education, which became the primary reason for establishing those schools. The high cost of education in that period was also a driving factor behind the establishment. The association organized a meeting to discuss an appropriate and affordable tuition fee that would encourage members of the Betawi community to send their children to schools. The association suggested that there should be a balance between the fee and the school’s operation costs. The fee must not be higher or less than the average cost of meals and transport for the schools’ administrators and teachers. For that purpose, the association requested the members to send their opinion in the post to the Secretariat (Tjahaja Betawi, July 18, 1924). Improving education was becoming the highest priority of the association. It even created a special division for teaching and conducted a meeting at Dr. Moeh Joesoef’s house on July 14–16, 1924. The issues discussed at the meeting were the following.

  1. 1.

    The need for Perhimpoenan Kaoem Betawi to obtain teaching permission from the government for the teachers at schools.

  2. 2.

    Ensuring that students who graduated from the HIS Betawi Community school were eligible to continue their studies at Meer Uitgebreid Lagere Onderwijs (MULO).

Masserie’s devotion to the Betawi community did not stop at the foundation of Tjahaja Betawi and the establishment of schools. He expressed concern about the Betawi community, which was still underdeveloped. In Tjahaja Betawi, he wrote an article titled “Apakah Bangsa Betawi Bisa Madjoe?” (Can ethnic Betawis progress?). He elaborated three phases required to motivate the Betawi community to develop: Bermoela Kemaoean, baharoelah tenaga, achirnja beroentoeng djoega (Start from passion, then power, and leave it to luck). Because the Betawi community was on a journey to achieve prosperity, its members had to be wary of any threatening obstacles.

Masserie held the leadership position only for a short period and stepped down in 1924. He transferred his office to Kupang in East Nusa Tenggara Province. In his last year of serving as chair of the association, he inaugurated the association’s first branch in Bandung.

Masserie’s era in Perhimpoenan Kaoem Betawi highlights the pattern of the relationship between the ethnic Betawi community and other ethnic groups in Batavia. Masserie underscored the need to establish a good relationship with other ethnic groups in the city. If a metaphor of fruit is used for Hindia, it would be an orange. Each slice of orange is Java, Ambon, and others. If one is more underdeveloped than the other, then it loses its overall value. If one slice of the orange is rotten, the price of the whole orange will decrease (Tjahaja Betawi, July 15, 1923).

Although the association’s movement was based on nationalism, under Masserie’s leadership, Islam remained the primary benchmark for each of its activities. Masserie considered that most members were Moslems, and ethnic Betawis were socioculturally associated with Islam.

Boeanglah kelakoean kita jang boeroek jang merendahkan nama Islam! Sesoengoehnja deradjat Islam itoe tiadalah rendah, melainkan rendah karena terbawa oleh perboeatan setengah dari pada djoemlah orang hanja me-ngakui dirinja Islam padahal tiada mereka itoe mendjalankan sebagai atoeran Islam. Djadi perboeatan orang jang boeroek lakoe itoe merendong jang lain maka boeroeklah dalam pemandangan orang diatas tiap-tiap orang Islam akan mengangkat derdjat Islam itoe wadjib bagi tiap-tiap orang jang beragama Islam maka itoe wadjib atas tiap-tiap Islam berdaja dengan oepaja jang soedah difahamnja bagi membimbing bangsa kita dari pada kegelapan kepada jang terang dari pada sengsara toentoen kepada djalan jang senang. (Tjahaja Betawi, July 15, 1923)

Trans:

Eliminate our bad attitudes that disgrace Islam! Truthfully, Islamic values are not supposed to be degrading, the behaviors of people who identify themselves as Islamic but have corrupted Islamic values are the reason why the religion is being dragged to degradation. As those people’s behavior is then followed by others, Islam is more humiliated.

To recover the dignity of Islam, each of its followers must put efforts to bring our nation out of the dark, lighten it and direct it to happiness. (Tjahaja Betawi, July 15, 1923)

The influence of Islam was found in many different aspects of the association. One of them is the slogan of Tjahaja Betawi: “Kebenaran Membawa Kemenangan” (Truth Brings Victory), which was inspired by Surah At-Taubah, Article 119, which says, “O you who have believed, fear Allah and be with those who are true.” The association reflects the idea that true wisdom comes from religion, so a good person should live with faithful devotion to his or her religion.

Masserie consistently underscored the importance of religion in the interaction between people. A human relationship should be based on Prophet Mohammad’s philosophy. The Prophet said that in the relationship between humans, one must not abuse, lie, or break promises to others. The establishment of the association was also based on his philosophy. The association positively assumed that the ethnic Betawi community consists of people who will not abuse, lie, or break promises when working with each other. They would also be grateful to gather within the framework of Perhimpoenan Kaoem Betawi.

Kaoem Betawi mengoenjoengi toean, moedah-moedahan persangkaan Kaoem Betawi benar, bahwa toean seorang-orang jang seperti disangkanja Toean soeka bertjampoer diri, bersekoetoe didalam persekoetoean “Kaoem Betawi” soepaja “Kaoem Betawi” poen bergerak dalam gerakan jang bermoeroeah jang sempoerna menoedjoe kepada toejoeannja. (Tjahaja Betawi, July 15, 1923)

Trans:

and the thought that Betawi community naturally likes to associate with each other, Perhimpoenan Kaoem Betawi visit and encourage all Betawi people to gather within the framework of association. The Betawis need to initiate a movement to achieve their goals. (Tjahaja Betawi, July 15, 1923)

Masserie’s effort to develop the Betawi community was not limited to Perhimpoenan Kaoem Betawi. He was also an active member of Gemeenteraad Batavia in 1923–1924. He acted as the representative of ethnic Betawis in the organization. Alongside M. Husni Thamrin, he initiated programs for the ethnic Betawi population, who was still living in poverty. In the Gemeenteraad Batavia, Husni Thamrin was well known for emphatically voicing the aspiration to improve the well-being of the community, particularly as it related to village reconstruction. Masserie fully supported Thamrin’s program, and together they tirelessly worked for the development of the Betawi community.

Despite his brief leadership period, the involvement of Masserie in Perhimpoenan Kaoem Betawi continued until a few years after he resigned from his post as chair. Following his return from Kupang, he remained active in the association to develop the ethnic Betawi community. He became the leading figure of the association. The association still asked for his opinion and thoughts on issues related to the Betawi community. For instance, during the association’s annual meeting in 1938, Masserie was invited to talk about the economic development of the Betawi community. The association saw the importance of developing the community’s economy. If there were successful economic development programs, they would eventually have positive impacts on improving living conditions and fulfilling the Betawi community’s needs (Berita Kaoem Betawi, March 1938).

There is a slight difference between Masserie’s and Thamrin’s methods of developing the welfare of Kaoem Betawi. In his campaign, Masserie focused on the role of Tjahaja Betawi, which inspired and shaped solidarity among Betawi people. Masserie was the primary donor for Tjahaja Betawi publications. In addition, believing that education would be the most important factor for the progress of Kaoem Betawi, Masserie also supported the establishment of both religious and public schools. Meanwhile, in developing Kaoem Betawi, Thamrin put more focus on Gemeenteraad Batavia. Through the organization, Thamrin supported the repairs of Betawinese settlements (kampongs) while advocating fewer taxes for indigenous people (pribumi). Despite their differences, Masserie and Thamrin shared the same goal of improving the lives of Betawi people, whose existence is an inseparable part of Indonesian-ness.

Conclusion

Muhammad Masserie accomplished much in the two years of his leadership of Perhimpoenan Kaoem Betawi. He laid the foundation for the association’s movement based on nationalism. Although it was based on the principle of nationalism, Islam was still the central pillar of the movement. The influence of Islam was reflected in the slogan of Tjahaja Betawi, “Kebenaran Membawa Kemenangan” (Truth Brings Victory), which was inspired by Surah At-Taubah, 119, from the Quran. Masserie transformed the association into a forum to build solidarity among the Betawi people. He also initiated the foundation of Tjahaja Betawi as the association’s newspaper. It not only acted as the voice of the association, but also became the bridge between the members and the management of the association.

Masserie stressed the significance of education to develop ethnic Betawi people and break the stereotype of their backwardness. During Masserie’s era, the Betawi community expanded its network in Batavia, and branches of Perhimpoenan Kaoem Betawi were also established in other regions. This can be seen from the establishment of a branch of the association in Bandung in 1924. Although Masserie was not the chair of the association anymore, he still became its central figure. The association still asked for his thoughts and opinion on issues related to the Betawi community. In conclusion, this chapter assesses Masserie as an important figure who consistently struggled for the development of ethnic Betawi people. He had become the agent of change for the Betawi community through Perhimpoenan Kaoem Betawi and inspired all members to promote the development of the community.

Masserie was an open-minded figure who, through the publication of Tjahaja Betawi, advocated the liberation not only of Betawi people, but also the people of the Dutch East Indies (Indonesia). Therefore, he is worthy of recognition as a person who took part in developing the spirit of Indonesian nationalism. To develop the spirit of Indonesian-ness, ethnic groups in Nusantara must share the same spirit of inclusivity.

Masserie emphasized that the Betawi community has the capability of making progress through a process he envisioned: “Begin with a strong will, proceed with efforts, and benefit in the end” (“Bermoela kemaoean, baharoelah tenaga, achhirnya beroentoeng djoega.”). It is therefore highly advantageous for the Betawian community and the public at large to reassess Masserie’s intellectual figure and his contribution as he might serve as a model to inspire Betawi people amid the marginalization that persists to this day.