“...around the time of the Russian Revolution, the prospects of Communism and Islam joining forces seemed very bright. They were perhaps no brighter than in the Indonesian archipelago, then under Dutch rule: In 1918-21, left-wing labor organizers working hand in glove with Islamic scholars and pious Muslim merchants built the biggest mass movement in Southeast Asia.
Over the preceding decade, Indonesian labor activists had already established a strong union representing workers on the extensive railroad network servicing the vast plantation economy of Java and Sumatra. By 1914, the Indische Sociaal-Democratische Vereeniging, or Indies Social-Democratic Union, had expanded from labor organizing among railroad workers into broader forms of social activism and political action against colonial rule.
In particular, members began to join the Sarekat Islam, an organization founded in 1912 as a Muslim batik traders’ association that had morphed into a broader popular movement and was staging mass rallies and strikes across Java. Socialist influence within the Sarekat Islam was already evident at the movement’s congress in 1916, where the Prophet Muhammad was proclaimed to be “the father of Socialism and the pioneer of democracy” and “the Socialist par excellence.”
The Russian Revolution further inspired the Sarekat Islam. By late 1917, activists from the Indies Social-Democratic Union had begun agitating and organizing among the lower ranks of the Dutch armed forces in the Indies. Borrowing the successful tactics of the Bolsheviks in Russia, hundreds of sailors and soldiers were recruited in the hope of staging mutinies and uprisings. The Dutch colonial authorities promptly arrested and imprisoned the activists and ordered their expulsion from the Indies.
But by 1920, the Indies Social-Democratic Union had renamed itself the Communist Union of the Indies, becoming the first Communist party in Asia to join the Comintern. New unions were formed on Java and Sumatra. Peasant villagers mobilized against landowners. A railway strike briefly paralyzed the plantation belt in eastern Sumatra.
It was in this context that the legendary figure of Tan Malaka first appeared. The scion of an aristocratic family from western Sumatra, Tan Malaka had spent World War I as a student in the Netherlands. He came into contact with Socialist activists and ideas, and witnessed the short-lived Troelstra Revolution of late 1918, during which Dutch social-democrats briefly tried to emulate an ongoing revolutionary uprising in Germany. In early 1919, Tan Malaka returned to Indonesia, where he was soon drawn into labor organizing. He joined the embryonic local Communist Party, quickly ascending to its leadership — before the colonial government forced him into exile, and back to the Netherlands, in early 1922.
And so it was with early experience of the revolutionary potential of combining Communism and Islam that Tan Malaka made an appearance at the Fourth Comintern Congress in Moscow and Petrograd in 1922. There, he delivered a memorable speech about the similarities between Pan-Islamism and Communism. Pan-Islamism was not religious per se, he argued, but rather “the brotherhood of all Muslim peoples, and the liberation struggle not only of the Arab but also of the Indian, the Javanese and all the oppressed Muslim peoples.”
“This brotherhood,” he added, “means the practical liberation struggle not only against Dutch but also against English, French and Italian capitalism, therefore against world capitalism as a whole.”
The official record of the proceedings notes that Tan Malaka’s impassioned plea for an alliance between Communism and Pan-Islamism was met with “lively applause.” But his memoirs recall that after three days of heated debate following his speech, he was formally prohibited from further contributing to the proceedings. The official conclusions of the Fourth Comintern Congress, including the “Theses on the Eastern Question,” are notably ambiguous on the question of Pan-Islamism and strikingly silent on Indonesia, even though the movement there was far more successful than any other Communist mobilization in the so-called East at the time.”
- John T. Sidel, “What Killed the Promise of Muslim Communism?” The New York Times, October 9, 207.
