The Movement of Postcolonialism by Kiai Sholeh Darat Against the Dutch Colonialism (Study of Social-Religious Decolonization in Java 19th and 20th Century)

This study discusses the postcolonial movement of Kyai Sholeh Darat in fighting Dutch colonialism at the end of the 19-20 centuries. This study is interesting because so far there has been a physical resistance movement against colonial figures. This study finds Kyai Sholeh's postcolonial movement through his cultural approach. Methodologically, this research is included in the library research category to produce historical research studies based on postcolonial movements carried out by Kiai Sholeh Darat. From this it was found that the movement culture of Kiai Sholeh Darat in post-Java War 19th and early 20th century Java seen as a postcolonial spirit and identity, with evidence showing a tendency towards a series of domination colonial regime in various lines of life of the Javanese people. cultural movement Kiai Sholeh Darat reflects the identity of the postcolonial movement through movement literacy which is manifested by publishing writings in the pegon script and translating the Qur ’ an into Javanese as a form of resistance against the colonial project that seeks to separate Java from Islam. Kyai Sholeh also carry out kyai regeneration as a form of forming religious cadres and nationalist and conducts education for the Javanese people with da'wa from village or city in Java.


INTRODUCTION
Since the 16th-17th centuries (1509-1602) Western nations including Spain and Portugal expanded into Indonesia in order to expand their territory.After the Napoleonic wars (1811)(1812)(1813)(1814)(1815)(1816) the British subdued the Archipelago in the Maluku and Java regions.The of the Javanese people against the Dutch Colonials (Ricklefs, 2012).After the defeat of Java, the resistance movement was then developed with cultural resistance.This is similar to the resistance movement of Kiai Sholeh Darat which tends to carry out the Postcolonial Movement as a form of critical resistance movement against colonialism and decolonization practices on the cultural heritage of colonialism (Hack, 2008).Meanwhile, colonialism is the practice or policy of domination by one person or power over another person or area, often by building colonies and generally the goal of economic domination.(Kohn, 1963).The spirit of Kiai Sholeh Darat's postcolonial identity can be seen from the spirit of the times (zeitgeist) which reflects the tendency of postcolonial identity (Bagus, 2005).
Since returning to his homeland from his long adventure of studying in Mecca and then settling in Darat, Semarang, in 1870 or 1880, Kiai Sholeh Darat immediately plunged into the arena of struggle and preaching in a society that at that time was in the grip of colonialism.Returning to his homeland during this quiet period after the Java War, Kiai Sholeh Darat dealt with the situation in carrying out his struggles and preaching.He was aware that the colonial regime at the end of the 19th century was undergoing establishment, so that the Javanese people at that time had not been able to build new forces to carry out revolutionary resistance against the colonialists because they were still traumatized by their defeat in the Diponegoro War (Dzahir, 2003), (Bizawie, 2006).movement, alias a cultural movement, bearing in mind that at that time it was not yet possible to carry out a physical-revolutionary movement.After settling in Darat, Kiai Sholeh Darat founded an Islamic boarding school known as the Pesantren Darat as the center of his struggle.There are a number of important roles played by Kiai Sholeh Darat, as part of his cultural movement in responding to the current situation in Java after the defeat of the Java war (Taufiq Hakim, 2016).This condition is evidence of the strong socio-political influence of Islam in Java in influencing the repertoire of the socio-religious history of Muslims in political dynamics in Indonesia (Luhtitiantiui and Arifin, 2021).In this case, the cultural movement of the kiai Sholeh Darat reflects religious movement, but is also oriented towards resistance and efforts to decolonize the agendas of the colonial regime in Java.
The role and struggle of Kiai Sholeh Darat at the end of the 19th century can be called a postcolonial spirit and identity, because what Kiai Sholeh Darat showed explicitly or implicitly could be said to be his attempt to do cultural decolonization.So, from this explanation and background, this paper will read the history of Kiai Sholeh Darat from a postcolonial perspective.This research is part of historical research on past events that discuss the struggles and resistance movements of Kiai Sholeh Darat and is examined through postcolonial theory.
This research is qualitative research on the study of the Postcolonial Movement of Kiai Sholeh Darat which is included in the category of library research.This type of research allows researchers to collect data or information related to the research through various literatures library (Zed, 2008).In looking at aspects of the Postcolonial Movement

Postcolonial Movement
Movement is a collective action capable of encouraging or hindering changes in society, and becoming part of that society (Jurdi, 2010).In the context of social movements, it was born as a result of the support of an idea and ideals from an idea inventor so that it gave birth to a movement itself (Umar, et.all, 1985).Because thanks to an idea, it will be able to attract the masses to join in a movement and arouse the enthusiasm of followers in running the movement (Cohen, 1992).In Wiktorowicz's view, social movements are an approach to take a closer look at mass behavior, based on societal demands and institutional accommodations, with the aim of producing policies (Wiktorowicz, 2004).Therefore, a social movement is an image related to the cause of the birth of a movement, in response to a collective action in a situation (Porta, 2006).
Among the experts who offer the postcolonial concept is Frantz Fanon, who describes the postcolonial as the praxis of resistance of indigenous peoples to all forms of colonial subjugation (Fanon, 1963).Fanon's postcolonial understanding emphasizes the psychological and mental dimensions of colonized society.In his book The Wretched of the Earth, Fanon first presents a medical analysis and description of the destructive nature of colonialism.The destructive nature of this colonialism had a social impact in the form of subjection to a group of people, thus endangering the mental health of the native population who were subjugated to a colony.Fanon also emphasized that the essential characteristic of colonialism is the systematic rejection or denial of all the attributes, nature, uniqueness and "originality" of humanity from colonized people or subjugated peoples.
The process of dehumanization by the colonialists was carried out through mental and physical violence, because the colonizers intended to give birth to the mentality of slaves for the natives.Therefore, the praxis and postcolonial spirit that Fanon emphasizes is resistance, even by using violence, against the practice of colonialism in order to achieve mental catharsis, which cleanses the tendencies of colonial slavery for, and restores the dignity of the conquered indigenous peoples.This understanding has consequences for Fanon to actively support and participate in the Algerian Revolution  to win the nation's independence from French colonialism as a member and representative of the Front de Libération Nationale (Fanon, 1963).
Meanwhile, Gayatri Spivak, in articulating the notion of postcolonial, focuses more on what is referred to as subaltern (groups that are marginalized or subordinated).In an interview with Leon de Kock, Spivak stated that subaltern is not just a word that denotes an "oppressed" class, The Other, or a party of people who don't get a piece of the pie.In postcolonial terms, continued Spivak, subaltern is defined as everything to which cultural imperialism "projects" have limited access, so Spivak interprets subaltern as a space of difference (Kock, 1992, p. 29-47).However, Spivak underlined the need for caution using the term In addition, Spivak's postcolonial thinking also introduced the concepts of essentialism and strategic essentialism.Essentialism, for Spivak, shows more of the dangers of perception or narrative which inherently can resurrect subaltern voices that tend to lead to simplification of heterogeneous social group identities, resulting in stereotypical representations of different identities from the formation of certain social groups (Sharp, 2008).Meanwhile, strategic essentialism shows that essential group identity is temporary in nature to be used in discourse praxis in society.The important difference between the two is the tendency of strategic essentialism which actually shows the diversity of identities (ethnic and cultural) in a social group.But in practice, it tends to minimize inter-group diversity (supporting essential group identity) (Sharp, 2008).
Homi K. Bhabha in his conception of postcolonial places more emphasis on the spirit of hybridity.In The Location of Culture, Bhabha offers the concept of postcolonialism as a human view that views the world as a separate and unequal culture, such as "Christianity" and "Islamic World", or about "First World" and "Third World".For Bhabha, this is part of reality reductionism based on the praxis of linguistic discourse, so as to overcome the process of language reduction and sociological aspects, practically, postcolonial philosophical values give birth to hybrid intellectual spaces.In this position, single truth and originality are broken by ambiguity, so that hybridity for Bhabha is the most substantively challenging philosophical condition against the ideology of colonialism which is often positioned as the only valid one (Bhabha, 1994).
From the various definitions above, postcolonial is a study in which the requirements are criticism and resistance to the dominant (colonial) group carried out by the oppressed (colonized) group to challenge the value system, cultural forms, and colonial thoughts as the only valid and universal, for the growth and sovereignty of cultural diversity (hybridity) of postcolonial identity of subaltern groups.
Postcolonial theory is also very susceptible to being transformed as an ideology: postcolonialism.Joel S. Kahn in his book, Culture, Multicultural, Post Culture, views that postcolonialism (postcolonialism as an ideology) is not just a criticism of the knowledge system or colonial (western) culture.As an ideology, postcolonialism can also position itself as a discourse (counter-colonialism), which is able to destabilize the system of meaning about the otherness which is seen as a universal thing so that it transforms into a new singularity with a pluralistic pattern.Therefore, continued Kahn, this postcolonial theory itself raises a number of puzzles that have not been satisfactorily resolved (Kahn, 1995).In this case, the postcolonial perspective is an attempt to borrow Kahn's term in viewing the movement of Kiai Sholeh Darat in an effort to challenge the dominant discourse carried out by the dominant Dutch East Indies government at that time.

Background of Kiai Sholeh Darat
The presence of Kiai Sholeh Darat also colored the intellectual movement of the archipelago.His name had sunk due to several factors, but now it is starting to fly again thanks to the lovers of Kiai Sholeh Darat who tirelessly hunt, research, and examine his legacy works (Hakim, 2016).Kiai Sholeh Darat lived at the time with Sheikh Imam Nawawi al-Bantani (Banten) (Ulum, 2015).Regarding the place of birth, some say that Kiai Sholeh Darat was born in Bangsri Village, a village in the Jepara Regency.While another opinion says his birth was in Kedung Jumbleng, Mayong District, Jepara Regency.Of these two opinions, the second opinion is more accurate.This is reinforced by information obtained by Kiai Fakhrur al-Razi from Kajen, Margoyoso, Pati, based on direct information from Kiai Abdullah who is in the same village as Kiai Sholeh Darat (Masrur, 2012).
Regarding the date of his birth, it is not known for certain.However, what is clear is that the year Kyai Sholeh Darat was born coincided with the birth of the charismatic cleric from Madura, Syaikhona Kholil Bangkalan, in 1820 M/1235 H.He died in Semarang on Legi Friday, 28 Ramadan 1321 H/18 December 1903 AD was buried in Bergota, Semarang.Until now, many people from various regions make pilgrimages to his grave (Masrur, 2012).
Kiai Sholeh Darat's father was named Kiai Umar, he was a warrior and Kiai, as well as an adviser to Prince Diponegoro during the Java War (Hakim, 2016).The mother of Kiai Sholeh Darat was Nyai bint Kiai Singopadon.He still has a blood relationship with Sunan Kudus.His full name is Nyai Umar bint Kiai Sangapadon (Prince Khatib) ibn Prince Qodir bin Prince Palembang ibn Sunan Kudus (Syaikh Ja'far Shodiq) (Faiqoh, 2018).Sholeh Darat is the popular nickname of Kyai Sholeh Darat after returning from Makkah, he himself has the full name Muhammad Sholeh bin Umar As-Samarani ibn Umar If referring to Sanjay Seth's concept at the beginning that the era referred to as "postcolonial" is the period when the colonialism project has begun, and not when the colonialism project has ended so that it plays a major role in constructing the world order, then in terms of time it is very relevant when the historicity of the Kiai Sholeh Darat is understood through a postcolonial approach.Because, the post-Java War period (the silent), the era when Kiai Sholeh Darat lived and fought in Java, was part of the world picture that had been shaped by colonialism.The post in postcolonial theory does not signify the period or era 'after' colonialism came to an end, but rather signifies the entire historical period after the beginnings of colonialism (Seth, 2013).
Throughout that era, it was clearly exposed how the colonial regime defined Java, giving rise to what Said called a binary social relation between the West and the East, where Java, which was seen as part of the East, needed to be controlled, determined and reconstructed in such a way. in accordance with the reason, ideology and interests of the colonialists.Through their collaboration with Javanese priyayi groups, the colonialists attempted to design and implement a new colonial-style order over Java.Political and economic policies, value systems, socio-religious order in the colonial style were constructed in such a way and tried to be standardized to become a universal and single order throughout Java.
The emergence of Kiai Sholeh Darat with all his cultural movements in the quiet period after the Java War was a reflection of what Fanon calls 'mental catharsis', an effort to purge colonial influences that were dominant at that time, also reflects what Spivak calls the Islamic movement.subaltern in the midst of cultural imperialism of the colonialists, as well as a manifestation of what Bhabha calls an awareness of hybridity in the midst of the colonialists' efforts to institutionalize their colonial standards as a single and universal phenomenon in Java.
What was done by Kiai Sholeh Darat with all his cultural movements was the result of his critical reading or reflection on the times and their social environment which had been constructed by colonial reasoning and standards.How then was the form or form of the cultural movement of Kiai Sholeh Darat during the quiet times that inspired the spirit and identity of the postcolonial.The post-Java War (1825-1830 AD), according to Ricklef,

RELIGIA
Vol. 26 No. 1 April 2023 always a danger that the indigenous "souls" whose bodies only look Islamic, will be infected with this desert foreign fanaticism.For the colonial authorities, such Islam was a "supernatural force" that threatened to infiltrate its Javanese subjects, namely a "supernatural force" that wanted to turn "benign natives" into "dangerous revolutionaries" (Algemeen Verslag der Residentie Soerakarta over het jaar, 1886).
Because of this, the efforts made by the kiai, including Kiai Sholeh Darat, were to no longer carry out physical resistance with weapons against the Dutch colonial government.
But with enlightenment of thought, through the movement to educate indigenous people with Islamic teachings with the concept of local acculturation.The cultural movement of Kiai Sholeh Darat rests on the strength of the civilian people, armed with the construction of knowledge and moral strength.The methods used by Kiai Sholeh Darat in carrying out this cultural movement were through literacy, cadre of clerics and students, and conducting public education.

a. Literacy Movement
Since his arrival from Mecca, the condition of Javanese society at that time was still dominated by ordinary people.Even though Islam has been present in Java for a long time, in reality the understanding of the indigenous Muslim community towards Islam is still very low.Moreover, the situation at that time, the colonizers had restricted indigenous peoples from understanding Islam.In fact, if at that time there was a political element in Muslim society, then all Islamic activities would be eradicated by the Dutch colonial government (Hakim, 2021).Therefore, many Islamic societies are not free to understand Islam in depth.
Moreover, at that time, Javanese people rarely mastered Arabic, that's when it seemed as if Islam had become foreign.Coupled with the existence of official rules issued by the Dutch government, regarding the prohibition of translating the Qur'an both in the form of Javanese and Latin script.If that was done, the Dutch colonial government would openly burn it.On this basis, Kiai Sholeh Darat then gave birth to his ideas by writing Islamic teachings in the form of Arabic pegon (Hakim, 2016).By using the Arabic pegon script, the tomb of Kiai Sholeh Darat could still spread Islamic teachings without having to worry about being suspected by the Dutch.
The spread of Islam by means of Kiai Sholeh Darat later gained sympathizers from RA Kartini, so that Kartini then asked Kiai Sholeh Darat to translate the Qur'an, because for him reading the holy book without knowing its meaning seemed to be in vain.Even The spirit of anti-colonialism that was inflamed by Kiai Hasyim Asy'ari could not be separated from the role of Kiai Sholeh Darat who passed on a spirit of patriotism while studying at the university to him.We can see the spirit of fighting the invaders that was passed down by Kiai Sholeh to Kiai Hasyim Asy'ari, from the persistence of Kiai Hasyim Asy'ari who was never afraid to fight against the Dutch even though he was under pressure or threats.When inflaming the anti-colonial attitude, Kiai Hasyim Asy'ari was always under pressure and threats from the Dutch colonialists.As a result, in 1913, the Tebuireng Islamic Boarding School became the target of the Dutch in carrying out repressive actions.
The Dutch devised a cunning strategy by sending a thief to Tebu Ireng.However, the santri eventually found out about this and fought the thief to death (Misrawi, 2010, p. 86).
Hearing this news, the Dutch became even more furious, so the Dutch colonials sent troops in quite a large number, to then destroy the Tebu Ireng Islamic Boarding School by burning the building along with the books in the Islamic Boarding School.Events like this occurred at the Tebu Ireng Islamic Boarding School until around the 1940s.Kiai Hasyim Asy'ari and his students at the Islamic boarding school were kept under surveillance by colonial intelligence, until Kiai Hasyim Asy'ari was about to be killed by the colonial government (Fadli and Sudrajat, 2020).
Even so, Kiai Hasyim's enthusiasm never subsided, he instead rebuilt his pesantren and remained tough on all forms of threats from the Dutch colonial government.Kiai Hasyim continued his activities with high morale.In fact, he actually kindled the fire of enthusiasm for the indigenous people with the phrase 'keep fighting until the last drop of blood', this statement then aroused Muslims to form paramilitary jihad movements such as Vol. 26 No. 1 April 2023 'subaltern'.The term subaltern is not solely measured by who or what group is being oppressed, but also how the mechanism of the oppression is carried out.According to Spivak, people who are part of the hegemonic discourse cannot be called subalterns even though they experience discrimination.
Islamic literacy which was packaged in the pegon script with a coastal style.This phenomenon can also be seen as an affirmation of postcolonial identity by Kiai Sholeh Darat through the world of literacy.b.Kiai Cadre MovementIn fighting the Dutch colonial government, another effort made by Kiai Sholeh Darat was to cadre or instill a sense of anti-colonialism among the kiai and santri.Some of the great scholars who had attended and inherited the spirit of anti-colonialism from Kyai Sholeh Darat were Kiai Hasyim Asy'ari (founder of Nahdlatul Ulama), who later issued the "Jihad Resolution" as a form of struggle to defend the independence of indigenous peoples.