Not all sweetness in
the mill
Imagine a distant future when the only cultural artefacts
left after the Great Tsunami and the Big Warm are sets of sinetron DVDs, circa early 21st century.
Anthropologists study the programs intensely seeking clues
to times past. So this is how the people
lived, residing in marvellous mansions wearing splendid clothes and startling
make-up.
These white-skinned beauties never worked, yet never
wanted. Their frantic days were full of
intrigue; scheming mothers-in-law, schoolgirls planning liaisons, and
everywhere maids eavesdropping, ready to pour on the gasoline of gossip should
the flames of malice grow dim.
After thorough study cultural historians deduced these
programs were true reflections of 2014. They wrote theses about the Age of
Affluence concluding that Indonesians were wealthy, idle and evil.
Now look back 160 years.
How did people live then? With no
cinema, television or photography the only resource we have is the printed
word. In the early 1900s this was largely
controlled by the Dutch.
So till recently it’s been the colonial-eye versions of the olden
days which have provided our knowledge.
Now through the Jakarta publisher Lontar we’re getting the chance to see
different versions of the times conceived by indigenous authors.
The Saga of Siti
Mariah was written by Haji Mukti who was probably born in 1850 from a Dutch
father and Javanese mother. His name may be a pseudonym and it seems he wrote
himself into the novel as Sondari, the most decent man in the book and who’d
made the pilgrimage to Mecca.
His work first appeared in a Bandung newspaper as a serial
between 1910 and 1912. It was written in Malay, the lingua franca used by
traders across the archipelago. Later
this became the accepted tongue when the founders of independence realized that
imposing the complex and hierarchical Javanese would alienate everyone outside
the main island.
The story was reprinted again as a serial in Jakarta between
1962 and 1965, then 22 years later as a book edited by Indonesia’s foremost man
of letters and President Soeharto’s most famous political prisoner, Pramoedya
Ananta Toer.
So here’s one of the earliest known examples of fiction
published in Indonesia, set locally and written in what was to become the
national language. This makes it an important document, but that doesn’t necessarily
mean it reflects the times.
The plot seems to have been drawn from European literature
rather than Javanese. It starts in 1854
and runs for much of the century as children are born out of wedlock, abandoned,
raised by strangers, overcome hazards, make good in the world and eventually
find their rightful place. This being
pre-DNA they need birthmarks to ensure later identification and alert the
reader to take out tissues for the reunions to come.
The cast includes misused concubines, villains of boundless
evil, well-meaning fumblers, honorable men led astray and good
salt-of-the-earth types to keep our faith in human nature intact. Unfortunately most are cardboard cutouts
rather than complex personalities.
There are empty graves, a tiger that declines to dine on a
passerby, curious encounters everywhere and enough coincidences to get the
characters out of one crisis and into the next episode.
Siti Mariah is a much misused but stoical beauty who knows
her womanly duties. The main setting is a huge sugar mill owned by a rich and
ruthless Dutch widow who manipulates her family and employees.
Translator Catherine Manning Muir claims the book is ‘a
window into the workings of a brutal colonial state’ though it’s really more
about the nastiness of evildoers, balanced by fine deeds of ordinary folk.
The system was feudal and easily condemned from the vantage
of the present. But imposing today’s values on yesteryear’s political and
economic systems is a useless exercise.
We’d do everything differently with hindsight.
The Dutch-run sugar industry used a forced cultivation
system called Cultuurstelsel which
determined the crops grown by the peasants and the quantity to be
exported. It restricted people’s choice
and movements and was eventually scrapped in 1870 in favor of free trade.
This is the period covered by the book, yet little of the
economic policy seeps into the plot, which remains people-centered. When officials do appear they’re part of the
landscape, village heads and mill managers who sort out problems and dispense
wisdom, rather than act unkindly.
In one brief section a wayward Islamic teacher tries to stir
strife among the workers, but the dutiful employees reject the man’s teachings
and are reunited with a benevolent boss.
If there is a political message it’s that some Dutch sugar tsars
squandered their wealth and created hardships in the colonies by letting the
mills run down. The author sets a few
scenes in the Netherlands and reserves much of his bile for European opulence,
but his real intention is to produce a moral tract.
Haji Mukti’s deity is a God of wrath and retribution. When
the harridan tumbles into the mill machinery and gets dismembered in gory
detail, the triumphant author adds in italics:
‘Praise the Lord God Almighty!’
Just in case the message gets missed the writer steps out of
the text to offer asides: ‘Dear Reader,
that was how things were in the old days when people resisted the devil’s
lustful temptations, but now it has all changed. The old ways have been scuttled.’
A quaint device that doesn’t help the writer and reader
bond. It may have worked a century ago
when literacy levels were low, but today it smacks of religious propaganda.
Read it nonetheless as another piece in the jigsaw of the Archipelago’s
history.
The Saga of Siti Mariah
by
Haji Mukti (translated by Catherine Manning Muir) Published by Lontar
(First published in The Jakarta Post, 30 June 2014)