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On the cultural politics of representing Dutch Moluccans at Barak 1B in the Netherlands

Published online by Cambridge University Press:  24 October 2022

Abstract

This article considers heritage-making associated with Moluccans who, in 1951, were forced out of political necessity to migrate from what is present-day Indonesia to the Netherlands. Specifically, it examines how this story of movement has been represented at Barak 1B, a museum that marks the presence of the minority group within the Dutch nation. Following a brief history of the community, the article considers the genesis of the museum before outlining myriad strategies adopted within it to raise awareness about the Moluccan migrants, and insert them into the fold of national heritage-making in the Netherlands. It then considers public opinions about the museum to demonstrate how, despite appreciation for the gesture, the museum has also received criticisms revealing old wounds that have not healed, and contrasting ideas about how the community's heritage should be represented. Additionally, the article exposes the ambivalence felt by the community in terms of maintaining its ethnic identity and yet also ‘fitting in’ as Dutch, exposing tensions between the Moluccans and their hosts, as well as among the Moluccans themselves. It ends with implications for how heritage in Southeast Asia—both the region and its diasporas—need to be studied.

Type
Research Article
Copyright
Copyright © The National University of Singapore, 2022

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Footnotes

The author would like to thank the editor Maitrii Aung Thwin as well as the two anonymous reviewers who read previous versions of the article.

References

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40 Camp Vught National Memorial, https://www.nmkampvught.nl/barak1b/.

41 Brigitte Kok, interview, Vught, 29 May 2017.

42 ‘Barak 1B is the only one left that is original. That is where my family stayed. It is where I used to live. The church is new but before it was all rooms lived by people’; Wim Manuhutu, interview, Utrecht, 7 June 2017.

43 Barak 1A was already a church in 1944/45 for German evacuees. See Otie Thiers, Als muren konden spreken: Museumgids (Amsterdam: NMKV, n.d.), p. 104.

44 Ooijen, Kampen als betwist bezit, p. 167.

45 Kok, interview, Vught, 29 May 2017.

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49 Ibid, pp. 121–2.

50 Kok, interview, Vught, 29 May 2017.

53 Manuhutu, interview, Amsterdam, 12 Dec. 2016.

54 Louis, interview, 16 July 2018.

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56 John, interview, 16 July 2018.

57 Maria, interview, 16 July 2018.

58 Alexander Ronnooy Kan, quoted in Thiers, Als muren konden spreken, p. 187.

59 George, interview, 18 July 2018.

60 Brigitte Kok, interview, Vught 29 May 2017.

61 Jimmy, interview, Vught, 18 May 2018. This refers to the monuments mentioned earlier that tended to present a static and more historicised rendition of the Moluccan story.

63 Anneke, interview, Den Bosch, 17 June 2017.

64 Jimmy, interview, Vught, 18 May 2018.

65 The general sentiment here is also that younger Moluccans have become very entrenched in being Dutch to the detriment of their Moluccan history and heritage. As one of my respondents, Nona, also said: ‘The younger generations here are not that interested in adat or culture. They are only interested in speaking Dutch, doing Dutch things’; interview, Tiel, 3 July 2018.

66 Steijlen, ‘Shifting to the core of the ethno-cultural position’.

67 Alex, interview, Vught, 18 July 2018.

68 Hans, interview, 16 June 2018.

69 Maarten, interview, 17 July 2017.

70 John, interview, Vught, 16 July 2017.

71 Kate, interview, 20 Nov. 2020. She also said that the ‘Moluccan barrack’ at the Arnhem Open Air Museum focuses too much on the early migration history and the 1970s actions, and not enough on how the community has thrived over the years.

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76 Matthew, interview, Bovensmilde, 10 June 2017.

77 Karen, interview, Vught, 14 July 2018.

78 Steijlen, ‘Closing the KNIL chapter’.

79 Manuhutu, interview, Amsterdam, 12 Dec. 2016.

80 It is noteworthy that those involved in the train hijacking and the events of the 1970s harked from the north; many of their (grand)parents had settled in the other large concentration camp in the 1950s, Schattenberg/Westerbork where conditions were much worse than in Lunetten and the Moluccans more isolated from the Dutch.

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84 Joe, interview, Vught, 17 July 2018.

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87 Van Ooijen and Raaijmakers, ‘Competitive or multidirectional memory?’

88 Louis, interview, Vught, 6 June 2018.

89 John, interview, Vught, 16 July 2018.

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