Diaspora as Ambassador of the Nation

Manado (Dreamland Library) - Accidentally, it can be learned from the positive side. Diaspora or the migration of a community, usually due to factors of political instability, economic instability, or because the colonizers at that time had interests in other areas that needed forced labor.

Whatever the reason, and the past, we plant it deeply. Now is the time for us to hold our brothers back far away.

It is better for us to have an intense relationship with them the Diaspora, maybe they miss the archipelago cuisine or miss the things that might have never been thought of before.

This is important, because a nation has an innate subconscious that is carried everywhere.

For example, before we know the reasons why the Egyptians made the Pyramids, we might be indifferent to the Diaspora. But if we understand and understand it, then we will understand the meaning of homesick.

Photo: Ministry of Home Affairs Ministry

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Migration to the Philippines

On the upper right of the island of Borneo

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Manado (Dreamland Library) - Most of the Sangihe-Talaud people abroad are in the Philippines. Understandably, the Sangihe Islands and the Talaud Islands are the borders of Indonesia to neighboring the Philippines.

Indeed, long before the Indonesian state was formed, relations between the people and the kingdoms between Sangihe-Talaud and the Philippines (Mindanao and Sulu) had lasted for centuries. At the elite level, for example marriages between royal families, also at the community level. Several family trees in several books prove that.

In the Philippines Shinzo Hayase in 2001 in the Histotico-Geographical World of Sangir: An Ethno-History of East Maritime Southeast Asia quoted in Alex Ulaen's book stated there were 7,483 Sangihe-Talaud people scattered in the Republic of the Philippines. But in 2003 data came from the Indonesian Consulate in Davao stating there were 10,855 Sangihe-Talaud people. But they are not registered with Philippine immigration.

The data on the number of Sangihe-Talaud people is confusing with data released by other competent parties in the Philippines, who refer to larger numbers, ranging from up to 20,000. In fact, Philippine foreign minister Blas Ople during a visit to Manado in 2006 said the number of Indonesians who were not registered in his country was 50,000.

Despite the difference in numbers, the undeniable Sangihe-Talaud people are clearly migrated communities to various directions. Even his work is not even just a national phenomenon as circular migration of poor villagers to the city, but also has international implications, at least bilateral.

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Source: 
http://perspektifsosiologidirnokaghoo.blogspot.com/2010/02/needed-study-migration-orang-nusa.html?zx=ae57e1ffe3e83f1d

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First Malaysian King Negeri Sembilan - Years 1773 AD to 1795 AD

Ilustrasi Mahkota Kerajaan

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Jakarta (Dreamland Library) - Melewar Negeri Negeri Sembilan

Raja Melewar was Negeri Sembilan's first great dictator in the Malay Peninsula. He is a descendant of Yang Perttuan Pagaruyung (West Sumatra), who was sent to become king in Negeri Sembilan.

Biography
His full name is Yang DiTuan Besar Sri Paduka Raja Tuanku Mahmud Syah ibni al-Marhum Sultan 'Abdu'l Jalil, who is in the Big Nation of Negeri Sembilan. King Melewar ruled from 1773 to 1795.

The Minangkabau settlers had settled in Negeri Sembilan since the 15th century. At first they were under the protection of Malacca, and then Johor. In the 18th century the weakened Johor could no longer protect Negeri Sembilan from attacks by the Bugis. Therefore the leaders of Negeri Sembilan requested that the king be sent from Pagaruyung to rule them. The king of Pagaruyung at the time, Sultan Abdul Jalil, granted the request and sent King Melewar to become king in Negeri Sembilan.

Before Raja Melewar left for Negeri Sembilan, Raja Pagaruyung had ordered a royal relative named Raja Khatib to leave early to make preparations to welcome King Melewar in Negeri Sembilan. But when he got King Khatib in the Waiting Series, he had claimed to be the king's son who was brought from Pagaruyung. Penghulu Menanti Series called Penghulu Naam then married his daughter to Raja Khatib.

Meanwhile Raja Melewar's army departed from Pagaruyung for the Malay Land. However, before going to Negeri Sembilan, Raja Melewar first faced the Sultan of Johor who later awarded the seal of the mohor and was given the power to rule all the colonies in Negeri Sembilan.

After the inauguration, Raja Melewar and his generation left for Negeri Sembilan via Naning. Arriving at Naning, Raja Melewar's army had passed the Bugis army led by Daeng Kemboja. A battle ensued and finally the Bugis forces were defeated and Daeng Kemboja was forced to flee.

Raja Melewar then continued his journey so that he arrived at Rembau and was declared to be the Great Chief of Negeri Sembilan in the Impure Village. The place where King Melewar resides has been named Kampung Astana Raja.

After the death, Raja Melewar led an army to attack Raja Khatib in the Waiting Series. The prince Naam rebelled against the Great Lord's Arms, Melewar. In this battle the Aboriginal Naam was defeated and he was beheaded. With that, the tension in the Negeri Sembilan government was over.

Raja Melewar was succeeded by Tuanku Raja Hitam as the great dictator of Negeri Sembilan (1795-1808).

Reference
    ^ de Josselin de Jong, P. E., (1951), Minangkabau and Negri Sembilan, Leiden, The Hague.

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Source: http://en.wikipedia.org/wiki/Melewar_from_Negeri_Ninth

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Maluku tribal migration to the Netherlands

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Denpasar (Dreamland Library) - Original Title: Maluku Museum Closed Today (1 October 2012)

The Maluku Museum (MuMa) in Utrecht, which in Dutch, Moluks Historij Museum (Maluku History Museum), is the center of Maluku's history and culture, with most of the contents of the collection containing the Moluccan community in the Netherlands (especially the Moluccans who migrated to the Netherlands ). Before telling a story about MuMa, it would be best if I told you about the History of the Moluccan People in the Netherlands who were adapted back from brochures originating from MuMa.

History of Moluccans in the Netherlands (source: MuMa)

Maluku is very famous as a spice-producing islands (Cloves and Nutmeg), so traders from various parts of the world come directly to trade. The arrival of these traders was also part of the spread of Religion, and political control. The Portuguese, Spanish, English and Dutch took turns controlling the islands. The presence of VOC (Verenigde Oost-Indische Compagnie) had a big influence on the change in Maluku. The VOC monopolized trade and politics for up to two centuries. Cooperation and resistance coincided and alternated between the Moluccans and the Dutch colonialists. In World War II, there were Moluccans who helped the Dutch against Japan and were opposed to the return of the Dutch government after the war.

In Indonesia's decolonization, there were Moluccans who were on the Dutch side and there were those on the Indonesian side. A total of 12,500 people came to the Netherlands as one of the final parts of this decolonization.

They departed by ship Inten City to the port of Rotterdam on March 21, 1951. This was the longest and furthest group trip for them. They all believed that they would return to their homeland immediately, and no one expected to stay in the Netherlands for a long time.

Upon arrival in the Netherlands, they were scattered throughout the Netherlands, in vacation spots, monasteries, places for unemployment and places of defense from war-era Germany such as Wasterbork and Vught. These places are far removed from Dutch settlement. For the Dutch, they were the largest foreign colony ever.

Due to an uncertain fate, Maluku's relations with the Dutch government became bad, marked by suspicion, misunderstanding and clashes. Various conflicts ensued, including among the Moluccans themselves, along with differences in religion, region and political views.

One important split occurred between people from Central Maluku (Ambonese) and those from Southern Maluku ('Orang Kei').

The children who joined this large group became adults in the sixties and seventies. They (the 2nd generation) chose the path of violence to call attention to the ideals of the State itself and because of their anger over the fate of their parents. Violence after violence occurred in the Netherlands, such as the occupation of Wassenaar (1970), Amsterdam (1975), Bovensmilde (1977), Assen (1977); Railroad hijacking in Wijster (1975) and De Punt (1977) greatly rocked the Netherlands.

I add,

At the time of the 3rd generation and the presence of the 4th generation (at this time), the Moluccans began to spread and increasingly rooted in Dutch society. Even one of the Dutch national team soccer players is from this generation. Among the Dutch people, the Moluccans are known as the 'Gede Satu' Motorcycle Gede

The history of the Moluccans in the Netherlands is not yet complete, as long as the root of the problem has not been solved wisely, coupled with the shakiness of the Dutch government due to the economic crisis.

Maluku Museum (MuMa)

MuMa is located at the intersection of Jalan Kruisstraat and Jalan Biltstraat, not far from the Utrecht city center station. I visited this museum with a friend who studied in the Netherlands. We met at Utrech Central Station, after chatting and drinking coffee as an energy booster, we headed for the museum by taking the bus. Enough to ask the officers at the Station, about the location of the Maluku Museum, they will quickly steer to the Bus what they should ride. Apparently this museum is quite famous in Utrech City.

After riding the bus that passes MuMa, in less than 30 minutes we have gotten off at the bus stop near the museum. I am not very difficult to find MuMa, because I have already seen it on Google Earth, especially in its 360 degree photos, so that I can easily identify its location. MuMa is located at a crossroads, with large writing on the corner of the building.

We immediately entered the MuMa and bought tickets. The officer was only one person at the time, Ms. Neli's name. He kindly welcomed and invited us in.

The MuMa building is a former Old building, which has improved its interior. The showroom occupies the repaired room. While the auditorium is a room in a new inner building, there is also a garden / inner court for outdoor / outdoor activities.

In MuMa there is also a cafeteria and sale souvenirs typical of Maluku (books, music albums, postcards)

The MuMa collection room begins with historical data on Maluku, beginning with the entry of Islam and Christianity into the Dutch colonial period. The next room which is the most complete and detailed collection room is the collection room about the arrival of the early generation of Moluccans to the Netherlands. All matters relating to the process of leaving until the arrival of the exodus entourage from Maluku to the Netherlands after the Dutch Military Aggression were well presented and interesting, in the form of photos, videos, sound recordings and items carried by the Moluccans. Even the rooms and kitchens have been made with original furniture since 1951. In these spaces, I share how sad and ironic the former KNIL soldiers from Maluku who chose to settle in the Netherlands rather than their own homeland. The showrooms are so strong with the 'spirit' that brought us the feel of 1951.

MuMa's auditorium is arranged with good acoustics for music, dance and theater performances. Maluku people in the Netherlands often use this space for various shows.

At the end of the showroom, I found a Maluku family who were the 3rd and 4th generation visiting and taking pictures in the Museum. They are a mixture of Ambon-Dutch, beautiful and exotic.

Apart from various collections and interactions with museum visitors, bad news blows that MuMa will soon be officially closed starting October 1, 2012. When I finished looking at the museum's collection, I met Mrs. Nelly again at the receptionist's desk. While ordering a cup of cappuccino at the museum cafe which is also served by Ms. Nelly, we ask about the fate of this museum. Ms. Nelly confirmed that MuMa would be officially closed because subsidies from the Dutch government would be stopped, so that MuMa could no longer operate. With a sad tone, Ms. Nelly said, 'What else can I do, operational funds for this museum are quite large, parties other than the government will not want to finance with such large funds'

I proceed with the question of how the fate of the MuMa collections, he replied flatly 'I did not know where the collections of this museum will be'

Tragically indeed, this is the impact of the economic crisis that is being faced by the Dutch government, as well as several other European countries. Budget cuts for a number of departments are inevitable, including termination of operational funds for this MuMa.

Museum with various interesting collections, historical evidence of the presence and development of the Moluccans in the Netherlands will only last until 30 September 2012.

So, what will happen to MuMa next?
(Trip notes for Maulana Ibrahim, Utrecht, Netherlands, June 2012)

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Source: http://sejarah.kompasiana.com/2012/10/01/museum-maluku- closed-day-ini-1-oktober-2012-498203.html


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Minang Tribe Migration to Malaysia - 1300 AD

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Pekanbaru (Dreamland Library) - In a number of literature written, that the migration of Minang people to the Malacca Peninsula was carried out in decades. Initially it began in the 1300s.

Where many Minang families moved to the East coast of Sumatra, to Negeri Sembilan, Malaysia. Along with the wave of migration to the east, there was also a migration of Minang people to the west coast of Sumatra.

This condition continued to increase after Malacca became the political and economic center during the 15th century.

Ruy de Brito, a Portuguese writer, wrote in his book, that from 1,512 to 1,514 a massive migration took place. This is because, Malacca at that time was the main gateway to the Malay Peninsula (present-day Malaysia). Minang people who migrate, the majority inhabit Negeri Sembilan, and Johor Baru. The poorest, they also carry the culture of origin, ranging from culture, to culinary.

The course of time proves that the migration of Minangkabau people to Negeri Sembilan is a historical fact. Even a number of literature writes, that the Kingdom of Pagaruyuang had sent a king to reign in Negeri Sembilan. This is more because, the Minang people in Negeri Sembilan will only submit to the King who is of Minang blood. Because at that time there was chaos in choosing who was the leader in the Minang community in Negeri Sembilan, so the King of Pagaruyuang was asked to reign in Negeri Sembilan.

Migration in the 19th century was more due to political and economic problems, which at that time were dominated by the Paderi. At that time, the Minang people who were migrating, tried to build new tribes in Negeri Sembilan, and named them after the names of the nagari (the Lowest Government in West Sumatra), such as those in West Sumatra today.

This is evident, that the nagari system, can be found in Negeri Sembilan. Even all the villages in West Sumatra are in Negeri Sembilan.

From the 2,000 AD census, it is estimated that in Negeri Sembilan, Malaysia: there are 450,000. Minang people.

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Sources: from various sources
Photo: Special

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Kejawen in South Africa

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Manado (Dreamland Library) - Thabo Rapoo, a South African Native who became an Indonesian Cultural Ambassador
The fine arts and culture of Indonesia made Thabo Rapoo, a South African citizen, fall in love. Thabo was asked to become South Africa's first person as an ambassador for Indonesian culture.

PHYSICAL Thabo Rapoo is not much different from South African (South African) natives. Black skin, thin keriwil hair. About 170 cm tall. What distinguishes a Thabo is his innate personality and speech. Thabo's attitude is different from that of most young South Africans who look fierce.

"Good morning, I am Thabo," Thabo said in Indonesian while introducing himself to Jawa Pos at the Indonesian Embassy (Pretoria) in Pretoria, South Africa, last Friday (6/19). At first, we thought Thabo was a woman. Our reference is the story of the Ambassador of the Republic of Indonesia to the Kingdom of Lesotho and the Kingdom of Swaziland Sugeng Rahardjo.

He told me that the Indonesian Embassy in Pretoria sent native Indonesians to learn to dance and explore Indonesian arts and culture. However, we did not think that Thabo was a man. We only realized when we met directly with the 31-year-old man. "Thabo is now an ambassador of Indonesian culture. I hope through Thabo, we can promote Indonesia to South Africans, "Sugeng said in delivering the support of the Indonesian Embassy in Pretoria for the performance of Ken Arok, a dance produced by Thabo Rapoo, on the second floor of the Indonesian Embassy in Pretoria.

"He became the best young artist in his country. When interviewed by the media, the name Indonesia is often mentioned so that our country is increasingly known to the world, "he continued. Thabo became the first South African person to receive an arts and culture scholarship from the State Department. The story began in 2007 when the Ministry of Foreign Affairs Directorate of Public Information offered cultural education scholarships to people of Indonesian descent in South Africa.

In 2008, the Department of Foreign Affairs expanded the offer by offering South Africans who were considered to be able to disseminate the skills of Indonesian arts and culture they learned while in Indonesia to the people of South Africa. "It turns out that the response of local residents is very good. There are four or six people who submit applications. One of them is Thabo, "Sugeng said. "He has studied in Russia and other countries. But, he turned out to be more compatible with Indonesian culture, "he continued.

However, Thabo did not easily get the chance to study art and culture in Indonesia. He must go through selection with strict requirements. Selected applicants are required to teach knowledge learned in Indonesia to South African citizens. "Thabo now teaches dance in his village. In the future, we hope that the people of South Africa understand Indonesian culture, "said the man who likes football.

Thabo admitted falling in love with Indonesian arts and culture after living in Solo, Central Java, last year. That's when he started studying Indonesian art and culture. "I went to Indonesia last year. From July to November, I was guided by a teacher named Pak Tresno in Solo. He taught me a lot of Javanese dance, "said Thabo, who wants to return to Indonesia next year.

He claimed to be increasingly interested in Indonesian culture after learning dance on Java was similar to South Africa. "Indonesian culture is not much different from culture in South Africa. I feel there is something within me that guides me to learn Javanese culture more deeply, "said the husband of Bafikile Sedibe.

In each appearance, Thabo likes to play the role of Ken Arok and cakil. According to him, Ken Arok's soul is in every human being who has a desire to rule. "I like Ken Arok the most. I see the spirit of Ken Arok in every human being. A soul who wants to rule even though he has to do everything he can to achieve his desires, "he explained.

In addition to dance, Thabo claimed to be happy with the wayang orang, wayang golek, shadow puppets, and batik. In fact, he said he wanted to explore the science of kejawen, which he said was very similar to South Africa. "In shadow puppets, my favorite character is Gatutkaca. Besides being strong, he can fly, "said Thabo. "I am interested in kejawen because the philosophy is identical to the habits of our parents," said the man who claimed to be ¬ with Javanese fried rice and orange ice drinks.

Thabo also held admiration for the way the Indonesians respected their parents or kings. According to him, there is a high value of respect when young people or lay people face the king and parents. "The way young people respect parents or kings is similar to what we do here," Thabo said as he gave an example of how to worship the king and shake hands with two parents.

He told me that at first it was difficult to convince his parents when he first made the decision to explore Indonesian art and culture. However, after a heart-to-heart approach, finally Thabo's parents and family fully supported him. "I often invite them to watch me when dancing in front of the South African public. I then interpret every movement that I play and they understand, "said the man who had just been chosen as South Africa's best young artist.

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Source: Andryanto W., Farid R. - Jawa Pos (29/06/2009)
Source: http://diplomasikebultur.wordpress.com/2012/04/11/thabo-rapoo-pribumi-afrika-selatan-yang-be-duta-budaya-indonesia/


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Kejawen in Suriname

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Manado (Dreamland Library) - Javanese people in Suriname, it turns out to be a virtuous society, where they do not forget their origin. Namely, Beans Who Will Not Forget Their Skin

The harmony and brotherhood of the Javanese in Suriname is carried out by still carrying out Javanese salvation and tradition events, such as; Mitoni (Seven Months Pregnant), Javanese Marriage Ceremony, Commemoration of the 3rd, 7th day, etc. after someone's death.

Understanding the meaning and implementation of traditional ceremonies and traditions, is still passed down to the lowest, as is usually done in the Ancestral Land of Java. For example a person's death is also commemorated after one year, two years, and after one year has passed.

There is a difference between Islamic customs and Kejawen traditions. Another example, is the difference in Qibla Direction. Because in Java Muslims took the Qibla direction to the West, when they arrived in Suriname they established a mosque with the Qibla direction to the West.

Until one day, a new group came to think that, in Suriname, the direction of the Qibla was to the East. This group of newcomers also built mosques in an eastward direction, or in opposition to their predecessors. This has happened up to now, where there are still two Directions of the Mosque. His followers also distinguish themselves as Adherents of the Western Sects (Islam Kejawen), and Adherents of the Eastern Sects.

Sources: from various sources

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Migration to New Caledonia

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Surabaya (Dreamland Library) - It turns out that the Diaspora from Indonesia is quite widespread throughout the world. One of them is in New Caledonia, which we may rarely hear, this is the story.

The first wave of Javanese emigrants consisted of 170 contract laborers, who arrived at Noumea in 1889 AD Forty-two years earlier, Napoleon III had established a French penal colony in New Caledonia.

Most of the prisoners sent here are political prisoners from the Paris Commune. In 1884 AD, the Governor of French New Caledonia, Paul Feillet, abolished immigration and replaced prisoners with Asian immigrant workers, mainly from Japan, Java (Indonesia) and Vietnam, who came to work in mines and plantations.

Initially sent to work in agriculture, in 1,899 AD the Javanese began working in the mining industry, which offered better wages but more difficult conditions. After their contract period ended, some of them returned to Java. But many remained in New Caledonia, a choice that forced their right to repatriation. It's also a choice that requires them to look for a new job.

The second wave of immigration from Java occurred in the years before World War II when the New Caledonian economy faced a chronic labor shortage along with an explosion in nickel and coffee production.

Between 1,933 AD and 1,939 AD more than 7800 Javanese left Java for Noumea. Many of them have signed five-year contracts with their agents.

When they arrived they found work in agriculture and mining, as well as domestic workers. The most interesting contemporary relic of the first and second waves in New Caledonia Indonesia is Tiebaghi, a mining settlement in a remote mountain region near Koumac in the north.


This was the goal for many Indonesian contract workers (both newcomers and local births) between 1896 and 1949. At Tiebaghi, the Javanese worked in the underground chrome mine with Vietnam and Japan. Perhaps because of their small stature, it was considered 'easy' for them to enter the underground tunnel. Now the mining sites and relics of this mining village are being restored by the Association for the Protection of Mining and Heritage of the North Caledonian.

The third wave of emigration, which Djintar Tambunan included, consisted of around 600 Indonesians who came to New Caledonia during the nickel boom between AD 1,967 and 1,972 AD, to work on renewable annual contracts, mainly in the construction industry. In New Caledonia, Javanese (Indonesians) gained a reputation as diligent workers.

According to Tambunan, only a few of those third wave migrants remained in New Caledonia, most of whom moved back to Indonesia and some have died. Those who live in New Caledonia work - and in some cases continue to work - in a variety of industries including engineering, transportation and infrastructure development.

Besides the three waves of migration, there are other 'categories' of migrants. Suminah (who calls herself Evelyne while in France) is an example of Baleh Wong - an Indonesian born in New Caledonia. Then there is Shirly Timan's example of jukuan wong, or someone who was born in Indonesia, but was brought to New Caledonia by a local Indonesian. Often this happens because of marriage.

Individually the "highest" career achievement of Indonesians in New Caledonia was the success of Member of Parliament Rusmaeni Sanmohamat who was elected as the sixth Vice President of New Caledonia.

Extracted and adapted freely from the writings of Pam Allen (Pam.Allen @ utas.edu.au) teaching Indonesian Language and culture at the University of Tasmania in Hobart. (Inside Indonesia 102: Oct-Dec 2010)

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Source: http://dreamindonesia.wordpress.com/2011/02/26/ did you know-you-7000-orang-indonesia-berbahasa-per french-di-suatu-tempat/


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Javanese Migration to South Africa

Cape Town

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Manado (Dreamland Library) - Cape of Good Hope was the first time slaves from Java and Madagascar landed in South Africa around 1,652 AD. The slaves were later named ethnic Cape Malay. However, because of its Malay name, South Africans know Malaysia better than Indonesia.

The arrival of slaves from Indonesia followed by the exile of Syech Yusuf from Makassar in Cape Town in 1694 by the Dutch further strengthened Indonesia's position in the history of South Africa. In fact, Syeh Yusuf, the young cleric and also the leader of the Banten Sultanate army, was also the first propagator of Islam in the southern part of the black continent. Besides Syeh Yusuf, there are actually other names such as Abdullah Ibn Qadi Abdussalam from Tidore.

The Dutch were very worried about the development of Islam in Cape Town, then moved and isolated Syeh Yusuf to Zandvliet, outside Cape Town. However, the Dutch effort failed and Islam continued to thrive in Cape Town.

Awareness as a person from Indonesia has been felt by several South Africans, especially Muslims. In fact, they immediately stated they were also of Indonesian descent, especially Banten. One of them is Ibrahim Salleh, Principal of the Bosmont Muslim School.

Ibrahim admitted, there had indeed been a "misunderstanding" about Malay. According to Ibrahim, Malay people's assumptions are the same as Malaysia's, and they are also identified with Malaysian ancestry. "However, we already know that the assumption is wrong," he said.

Ibrahim himself did not know how the name of the place came to be called Cape Malay. "Maybe because it came from a region or region of the Malays then called Malay. In fact, the slaves were not of ethnic Malay origin. The slaves were said to have been imported from Java, while Syeh Yusuf was from Makassar, "he said.

Cape Malay, now also called Cape Muslim, has become a distinct ethnic group in South Africa. During the apartheid era, ethnic Cape Malay was included in the colored group (colored), the caste was higher than that of blacks, but below the whites.

The current ethnic population of Cape Malay is around 166 thousand in Cape Town and around 10,000 in Johannesburg. The Cape Malay people were also opponents of apartheid, one of its leaders was Farid Esack.

Because of "misunderstanding" then "claim" Malaysia, Indonesia must struggle to introduce itself. "Changing people's perceptions is very difficult, but we will continue to introduce Indonesia in South Africa. Indonesia is part of the history of South Africa, "said Ali Hasan

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Source: 
http://mozaicdunia.blogspot.com/2010/08/kisah-migma-suku-jawa-ke-suriname-dan.html


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Javanese migration to Suriname

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Manado (Dreamland Library) - MIGRATION of Javanese ethnic groups to foreign countries is generally only known to take place to Suriname in South America. The Surinamese Javanese people who began to be brought in as contract coolies in 1890 organized themselves in 1918 in an association called Tjintoko Moeljo.

The atmosphere of a plywood factory in Paramaribo City, Republic of Suriname, in the 1950s. Many Javanese people work in various industrial sectors in Suriname after the end of the plantation era.

Ambassador of the Republic of Suriname to the Republic of Indonesia Angelic Caroline Alihusain-del Castilho said that the Javanese people of Suriname are concentrated in a number of districts, such as Commewijne, Saramacca, and Nickerie.

Furthermore, the Javanese community established the mosque and the Indonesian Islamic Society in 1932. However, there was a uniqueness due to differences in the qibla of the Javanese in Suriname. Suriname is to the west of the Holy City of Mecca, Saudi Arabia, while the mosque in Indonesia, which is east of Saudi Arabia, has a mecca to the west.

"Finally, there are groups that build mosques with the orientation to the west such as in Java. However, there are also those who build mosques with orientation to the east according to the location of Suriname which is in the west of Saudi Arabia. However, everyone lives in harmony, "said Del Castilho.

After the independence of the Republic of Indonesia, one group of Javanese Suriname returned to the country. President Sukarno gave land in West Sumatra called Surinamese Javanese migrants as Tongar. The project failed so that none of the following groups returned from Suriname to Indonesia.

During preparation for Suriname's independence, Toekiman Saimbang, a Surinam diplomat in Jakarta, said that many Javanese chose to migrate to the Netherlands.

"The Surinamese Javanese family must have relatives in Holland. Likewise my family, "said Toekiman. They have a special affinity with the Netherlands as the second home of Surinamese Javanese.

Toekiman estimates there are around 40,000 Surinam Javanese living in the Netherlands today. Their presence increased the number of Indisch (Indo) communities in the Netherlands who came from Maluku, Sulawesi, Java, Chinese and Indo-Europeans.

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Source: http://mozaicdunia.blogspot.com/2010/08/kisah-migma-suku-jawa-ke-suriname-dan.html
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