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IHiS (Indonesian Historical Studies) 8 (1), 96-108 © 2024 | E-ISSN: 2579-4213  

Cosmopolitanism of Langsa Society during Colonial Era       | 96 

 
Received:  
June 16, 2024 
 
Revised:  
August 19, 2024 
 
Accepted:  
August 20, 2024 

Cosmopolitanism of Langsa Society during Colonial Era 
 

Sumiyati, 1 Singgih Tri Sulistiyono, 1* Yety Rochwulaningsih, 1 Ichwan Azhari 2 
1Doctoral Program of History, Faculty of Humanities,  

Universitas Diponegoro, Semarang, Central Java - Indonesia 
2Department of Historical Education, Faculty of Social Sciences 

Universitas Negeri Medan, North Sumatra - Indonesia 
 

*Corresponding Author: singgihtri@lecturer.undip.ac.id 
DOI: 10.14710/ihis.v8i1.23500 

 
 
 
 
 
 
  
 
 
 
  
  
 
 
 
 
 
 
 
 
 
 
 
Introduction 
This study focuses on the historical and cultural legacy of cosmopolitanism in Langsa 
City. Cosmopolitanism has gained prominence in global discourse as it is inseparable 
from the multicultural context, which emphasizes the importance of diversity and 
plurality. Delanty (2008) states that the goal of cosmopolitanism is pluralism, which is 
related to the principles of democracy (Delanty, 2008, p. 6). Pluralism itself is related 
to the right to life of groups within a community, each with its own culture (Tilaar, 
2004, p. 82). 

A plural or multicultural society is essentially the result of migration processes. 
Langsa has been a destination for both local and global migrants since the 9th century, 
precisely during the Samudera Pasai Kingdom, the first Islamic kingdom in the 
archipelago. Langsa is located in the East Aceh region, which was part of the Samudera 

Abstract 
 

The advent of modernization in the 19th century significantly influenced the 
development of Langsa City, Aceh Province, as a cosmopolitan city. Despite 
having a strong Islamic tradition, Langsa was able to embrace cosmopolitanism 
without losing its Acehnese identity. This study focuses on the influence of 
cosmopolitanism on the socio-cultural life of the Langsa community. 
Cosmopolitanism in Langsa also influenced the lifestyle of its people, as seen in 
their global thinking and the perspectives of the educated elite. The research 
findings indicate that cosmopolitanism in Langsa has been ongoing for a long 
time, starting from the pre-Islamic era, continuing through the waves of European 
and other foreign arrivals, the influence of colonialism, independence, the arrival 
of modernist Islam, and up to the New Order political era. With abundant natural 
resources, Langsa has attracted foreigners. The interaction of people from various 
nations has led to the convergence of diverse cultures. However, despite being 
influenced by external cultures, the people of Langsa have also maintained their 
original culture amidst a hybrid culture. This is partly because the native people 
of Langsa, in their lifestyle, tend to follow the ulama (religious scholars) rather than 
the umara (secular leaders). As a cosmopolitan city, Langsa has also become a 
meeting place for modernist thoughts. One example is the acceptance of 
Muhammadiyah as a modernist Islamic organization. 
 
Keywords: Cosmopolitanism; Globalization; Hybrid Culture; Dutch Colonialism. 



 
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Cosmopolitanism of Langsa Society during Colonial Era       | 97 

Pasai Kingdom. The migration of people to Langsa can be traced back to the 
international relations established by Samudera Pasai with foreign nations, as 
mentioned by Ibn Battuta in his book “Rihla” (2020). Additionally, after the fall of 
Samudera Pasai, Aceh also established relations with Western nations such as England 
and the Netherlands. 

The arrival of the Dutch in Langsa was motivated by the various commodities 
available in the region, including spices, sandalwood, camphor, and gold. Initially, 
they occupied the east coast of Aceh, specifically in Pereulak, Langsa, East Aceh, which 
was previously part of the Samudera Pasai Kingdom (Jongjeans, 2008, p. 2). 
Simultaneously, Aceh also had contact with Arab traders who came to spread Islam in 
Langsa. Besides the need for spices, the arrival of Westerners in Langsa was also 
influenced by Langsa's geographical location near the Strait of Malacca and the Malay 
Peninsula. This made Langsa an open and continuously developing region, becoming 
a port city since 1813 (Anderson, 1840, p. 22). The arrival of various nations in Aceh 
since the Sultanate of Iskandar Muda characterizes the people of Langsa as a 
cosmopolitan or global society due to the resulting social interactions (Khairi, 2021). 
Furthermore, Langsa can also be considered a cosmopolitan region because the 
migration process propelled Langsa as a center of modernization in East Aceh. 

The arrival of various nations led to Langsa City growing into a gathering point 
for various ethnicities and tribes from different parts of the world. The arrival of these 
nations was driven by various interests, both political and economic (Khairi, 2021, p. 
5). These interests can be seen in the spread of Islam, imperialism, and capitalism that 
occurred in Langsa, making the Langsa region multicultural. This subsequently 
created social and cultural changes, particularly for the people of Langsa. 

In a study conducted by Pauline (1999) on cosmopolitanism in Germany at the 
end of the 18th century, indicators for determining a cosmopolitan region were 
outlined. These indicators include openness and good relations with other nations, 
equality among people, the use of a free trade system, and freedom within cultural 
diversity (Pauline, 1999). Various elements that support a region being called a 
cosmopolitan city have been reflected in the life of Langsa City since the colonial era. 

Under the rule of the Dutch colonial government, Langsa became the capital of 
Afdeeling Oostkust van Atjeh for economic purposes. As the capital, various 
infrastructures began to be built, including land and sea transportation routes 
connecting Langsa with surrounding areas. During that time, the colonial government 
built a railway line, although sea routes remained the primary mode of transportation. 
The opening of transportation routes, particularly sea routes through the port of 
Langsa, made Langsa more accessible. Since the Port of Langsa was opened for general 
shipping, at least 36 ships docked at the port, including both the Koninklijke Paketvaart 
Maatschappij (KPM) fleet and merchant boats from Penang (De Boer, 1917, p. 16). This 
led to an even greater diversity of ethnicities and cultures in Langsa. Nevertheless, the 
people within the community continued to live harmoniously and strive to maintain 
their identity. In other words, the influx of various nations with different 
characteristics did not affect the local culture but rather added color to the culture that 



 
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Cosmopolitanism of Langsa Society during Colonial Era       | 98 

grew in Langsa City. In this regard, this study focuses on the influence of global 
culture, particularly the cultures of various nations that entered Langsa, on the local 
culture. This relates to the acculturation between the existing local culture in the 
community and the cultures that entered Langsa, resulting in what can be called a 
cosmopolitan culture. The discussion is divided into several sub-chapters, guided by 
the following research questions: How did the cosmopolitan culture develop in 
Langsa, East Aceh? Did the global culture (cosmopolitan culture) acculturate the local 
ethnic culture? And what elements of the local culture were acculturated by the 
cosmopolitan culture? 
 
Method 
This article is prepared using the historical method. The historical method consists of 
four stages: heuristics, criticism, interpretation, and historiography (Notosusanto, 
1984, pp. 22-23). To maximize research findings, interviews through oral history are 
also utilized. This article utilizes primary sources in the form of publications from 
relevant institutions, such as archives containing written documents related to Langsa 
under Dutch colonial rule until the New Order era. To obtain a more comprehensive 
and in-depth context, secondary sources such as books and articles from various 
journals are also used in this article. 
 
Establishment of Cosmopolitan Culture in Langsa 
Langsa is located in the East Aceh coastal region, directly facing the Strait of Malacca 
and the Malay Peninsula. During the Aceh Darussalam Sultanate, the city's territory 
stretched from the northwestern tip of Sumatra Island to the Batu Bara River on the 
eastern coast of Sumatra (Anderson, 1826, pp. 22). As a port city due to its strategic 
geographical location, Langsa grew into an open city, although the interior of Langsa 
is bordered by mountains (Ismail, 1991, p. 20). This certainly supported the economy 
of Langsa, which came from the port. It also underlies the arrival of foreigners into 
Aceh, leading to Aceh's rapid development. 

During the Aceh Sultanate, the community's economic activities were free from 
government intervention, which was an effort to dismantle the feudal system. The 
gradual collapse of feudalism during the Aceh Sultanate is reflected in the role of the 
king in economic activities, who only had the right to regulate but could not profit 
from trade activities. Such a trading system was an initial step in raising awareness 
among the people about an independent, free, and sovereign nation, so that the welfare 
of the people could be achieved (Madjid, pp. 16-18). 

Meanwhile, during the Dutch Colonial Government, Langsa was a plantation 
area. Plantation commodities spread across the Langsa region at that time included 
rubber, coffee, and oil palm. The presence of these commodities indirectly attracted 
various companies, including a rubber company in Langsa (Jongjeans, 2008, p. 71). 
Various plantation commodities grown in the Langsa region were commodities 
needed by Western nations. Therefore, the existence of plantations in Langsa also 
contributed to the revitalization of the Kuala Langsa Port. Indirectly, the connection 



 
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between the distribution of plantation products and the existence of plantations 
became one of the accelerators of economic flow in Langsa City (Langsa East Aceh 
Regency Government, 1970, p. 9). 

The Dutch colonial government's control over Langsa can be seen from the 
development of infrastructure in various fields, including the construction of 
administrative buildings, shop spaces, educational spaces, and socio-cultural spaces in 
1905. The construction of these various facilities further attracted the presence of other 
nations from various tribes, nations, and ethnicities. The entry of Western nations into 
Langsa demonstrates Langsa’s openness as one of the oldest cities in Aceh. In this 
regard, a free trade system and cultural freedom grew as part of the community's life 
in Langsa, East Aceh. This marked the success of the Dutch colonial government in 
making Langsa a cosmopolitan region. 
 
Growth of Culture of Nations and Migrants in Langsa 
The life of Westerners in East Aceh began in the early 20th century, precisely after the 
Dutch Colonial Government succeeded in suppressing the Acehnese people's 
resistance that had been ongoing since 1873 (Alfian, 1987, p. 232). Meanwhile, the 
colonial government’s power over Langsa began when Teuku Chik Bentara Blang was 
forced, as the Uleebalang (local ruler) of Langsa, to sign a statement acknowledging 
the Dutch presence in Langsa on May 18, 1877 (Langsa City Government, 2017, p. 107). 
The colonial government’s position was further strengthened by granting 
administrative status to the east coast of Aceh, called Afdeeling Oostkust van Atjeh, 
which oversaw the Gourvernment Atje hen Onderhoorigheden (Governor of Aceh and its 
conquered territories). Based on the Staatsblad van Nederlandsch-Indie (Official Gazette 
of the Dutch East Indies) in 1908, Langsa was designated as the capital of Afdeeling 
Oostkust van Atjeh, led by an assistant resident to control the entire Aceh region. 

European (Dutch) culture, with its modern and open life structure, brought a new 
color to the social fabric and created a different culture, namely an open or global 
culture known as cosmopolitan culture (Kartikawangi, 2011, p. 86). Cosmopolitan 
culture is a logical consequence of the development of capitalism in Langsa, which is 
a city of trade and industrialization. Several onderneming or rubber plantation 
companies recorded as operating in East Aceh and located precisely in Langsa include 
Landsyndicaat Paya Rambong, Sumatra Rubber Mijn. Langsar, and Amsterdam 
Langsa Rubber Maatschappij. In Tamiang, rubber plantations Noord Sumatra Rub. 
Cult. Mij and Tamiang Rubber Estate Ltd. were opened. Meanwhile, in Gajah Mentah, 
Rubber Cultuur Mij. S. Raya was established. These rubber plantations were members 
of the Algemeene Vereeniging van Rubberplanters ter Ooostkust van Sumatra 
(AVROS) or the Association of Rubber Plantation Entrepreneurs on the East Coast of 
Sumatra (Congresverslag, 1914). 

Evidence that Langsa is a cosmopolitan city is also shown by the many remnants 
of plantation and trade offices around Kuala Simpang and Langsa, East Aceh, 
including the Dutch Colonial Rubber Factory Administration Office built in 1926 and 
the Dutch Trading Office built in 1923 called Atjehsche Handel-Maatschappij (AHM) 



 
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(Muhajir, 2017, p. 6). The presence of local and global migrants continued to increase 
during the colonial period, creating a global society that is a characteristic of 
cosmopolitanism (Khairi, 2021). Becoming a multi-ethnic region also created an open 
cultural system. The culture or civilization created due to the interaction of global 
community cultures in Langsa is explained in the next sub-chapter (Tylor, 1920). 
 
Churches and Temples in Langsa, East Aceh 
Despite being far from their ancestral homeland, the Dutch in Langsa, East Aceh, 
maintained their culture. One example is the presence of a church, a place of worship 
for Christians, in Kampung Jawa. The church, currently named Huria Kristen Batak 
Protestan (HKBP), is included in the Langsa Tunong Urban Spatial Pattern 1907-1942 
established by the colonial government and is considered an elite area (Muhajir, 
Yuliati, Rochwulaningsih, 2017, pp. 63-76). This church remains the only place of 
worship for Christians in Langsa, East Aceh, to this day. Still within the framework of 
the Langsa City Development Plan, since 1944, the Chinese ethnic group in Langsa, 
East Aceh, has also received attention. This further contributed to the cosmopolitan 
nature of Langsa, East Aceh, especially since the construction of the Chineezen 
wijk/Pecinan/Shopping Area, and the Chinese People's Factory Complex. Amidst the 
predominantly Muslim population of Langsa, there are places of worship for 
Christians and Buddhists that are over a century old. In addition to buildings, the 
Dutch language and customs are also preserved. This is because European migrants 
lived in exclusive settlements. They only interacted with people within their own 
community, except for officials who had dealings with the Uleebalang (local rulers), in 
which case they used Malay (Indonesian). Because it was always used as the daily 
language, the Dutch language was preserved (Asyah, Interview, July 5, 2021). 

Another cultural aspect that persists in the context of an open global culture is 
fashion or clothing. European culture has a distinctive elegance, as seen in Figure 1. 
The women wear skirts, special shoes, and bob haircuts. This style represents the daily 
life of the global European community in Langsa, East Aceh. Meanwhile, the men from 
the Dutch community wear suits with leather shoes. 

 

 
 

Figure 1. Dutch government officials and their wives gather in the Langsa 
Pendopo (traditional pavilion), East Aceh, 1933. 



 
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Cosmopolitanism of Langsa Society during Colonial Era       | 101 

 
Hybrid Culture 
Hybridization refers to a process that brings together two or more cultures in one 
cultural space, resulting in strategies for mixing. With political aims, hybridization is 
often used to negotiate local interests in facing "the outside," as a result of colonization 
and globalization, which always introduce cultural practices and forms from outside 
the local space (Hatley, 2014). This also occurred in the Langsa community of East 
Aceh, where the process of adaptation and interaction of the global community in 
Langsa, East Aceh, also gave birth to a hybrid culture. 

As previously described, the presence of people from various regions in Langsa, 
East Aceh, made the city cosmopolitan, which then also had a significant influence and 
change on the mindset of the community. They transformed into a society with a global 
mindset (Khairi, 2021). The publication of the newspaper titled "Oetoesan Ra'iat, 
Choeth'bah Merdeka" in Langsa is evidence that the community had good literacy and 
an open mind. The newspaper was published three times a month and managed by a 
native company called “Samoedera” (“Choeth’bah merdeka,” 1923). Oetoesan Ra’jat was 
a media outlet for conveying messages to resist colonialism in Langsa. The content of 
the newspaper mostly focused on issues of Islam and the spirit of independence. The 
local community's awareness of ideology and critical thinking reflects that some of the 
native population had been acculturated by the global community (Giddens, 2002, pp. 
3-5). 

The above description is also related to the social interactions that occurred in the 
cosmopolitan society. Interactions over a long period led to changes in the lifestyle of 
the Langsa community. One indicator is the emergence of entertainment venues, 
namely cinemas, which encouraged a shift from local culture to global culture. Figure 
2 shows an advertisement for a film screening at a cinema. In the context of the 
emergence of cinema as a means of entertainment, there were two responses from the 
Langsa community. Some of the community acculturated and accepted cinema as a 
new lifestyle, while others rejected it because cinema was considered incompatible 
with religious norms. This was a logical consequence considering that Langsa is part 
of Aceh, a region with strict Islamic rules. 

After the Dutch left, the Japanese arrived in Langsa for a short period (1942-1945) 
but left many historical traces. The image of Langsa as a cosmopolitan city is evident 
from various print media in the form of newspapers circulating in the Aceh region, 
including Langsa, called Aceh Sinbun. As with the propaganda carried out by Japan 
in almost all occupied territories, the Japanese Military Government in Langsa also 
introduced elements of Japanese culture to the community. This can be seen from the 
content of the newspaper, which reported on the formation of Tonari Gumi or 
neighborhood associations. Tonari Gumi was formed in places like Kampong Jawa, 
Langsa, East Aceh, with the aim of maintaining security together with the Japanese 
police. In this news, many Japanese terms were used (“Tonari Gumi,” 2604, p. 2). 
However, on the other hand, there was a global influence that made some of the local 
community remain critical. They voiced freedom through radio broadcasts and other 



 
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information media found in cinemas. 
There were three police officers during the Japanese era, one of whom was named 

Abdullah, who received information about the independence of the Republic of 
Indonesia from a radio broadcast from the Republic of Indonesia in Bandung. This 
information was relayed by Gazali Idris to the Langsa community through a cinema 
that was showing a film. He asked the management to stop the show for a moment, 
and then when the lights were turned off, he stood on the stage in front of the white 
screen and said, “We have heard from the radio broadcast that Indonesia is 
independent” (Abdullah, 1990, p. 47). 

 

 
Figure 2. Cinema schedule information in a newspaper advertisement 

 
October 1, 1945, was a historic day for Langsa, East Aceh, as it marked the end of 

Japanese rule in Langsa. The departure of the Japanese seemed to be the end of the 
development of cosmopolitan culture in Langsa. Langsa eventually transitioned into 
a multicultural region inhabited by various ethnicities, marked by the emergence of 
various ethnic enclaves in Langsa, Aceh. The departure of the Japanese from Langsa 
was the closing door to cosmopolitanism in this administrative city, but the influence 
of cosmopolitan culture was still strongly felt. The development of technology, 
ideology, and the thinking of the native ethnic groups became the capital to achieve 
and maintain independence in Langsa. 

The desire to express independence can also be traced back to the use of Bon 
Kontan Peng Puteh as a medium of exchange. Bon Kontan, a product of cosmopolitan 
culture, was a revolutionary currency printed in the Balee Juang Building during the 
struggle against the Japanese. The Balee Juang Building itself was the headquarters of 
the Indonesian independence movement, known locally as Balee Juang. Previously, 
Balee Juang was a trading office built by Dutch capitalists called the Atjehsche Handel-
Maatschappij Office. Meanwhile, Bon Kontan was printed and issued as a temporary 
medium of exchange, valid throughout the Military Governor’s territory. 

The payment instrument called bon kontan was issued by the East Aceh Defense 
Headquarters in Langsa in 1949. The issuance of bon kontan was initiated by the Head 
of Finance and Equipment of the East Aceh Defense Headquarters, Osman Adamy, in 



 
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an effort to overcome the problem of the lack of a medium of exchange in the 
community. This “bon kontan” paper money was accepted in the community and 
considered by the people as legal and trustworthy money. The policy of issuing bon 
kontan was taken by Osman Adamy after receiving a mandate from the Resident of 
Aceh because the government in Kutaraja was no longer able to provide money for the 
needs of the army, which was increasing day by day. The bon was in the form of a plain 
piece of paper written by Osman Adamy with a certain denomination, which he signed 
and then gave to the army units. The mandate was then exchanged at certain post 
offices to obtain cash circulating in the community (Abdullah & Husi, 1984, p. 292). 

Bon Kontan not only functioned as money or a medium of exchange but also as a 
tool to gain recognition of sovereignty and identity. Recognition by other countries is 
an important condition for the establishment of a state. De facto and de jure recognition 
includes trade, economic, and diplomatic relations, including the sovereignty to use 
one's currency. As a complement to the ORI (Oeang Republik Indonesia, the first 
Indonesian currency), Bon Kontan also showed Langsa, East Aceh, as a civilization. 

ORI itself was issued by the Government of the Republic of Indonesia as an 
identity and a form of economic sovereignty, as well as an effort to improve the 
Indonesian economy, which was experiencing high inflation. ORI was issued to 
replace the currency previously issued by the Dutch Colonial Government and Japan. 
In other words, ORI was also a form of Indonesian resistance against all forms of 
oppression. Although made in a simple form of plain paper, ORI was able to arouse 
the spirit of the Indonesian people to fight for independence and Indonesia's economic 
sovereignty. Meanwhile, the local government took the initiative to request permission 
from the central government to issue its currency, which was valid only in that region 
and temporary, called ORI Daerah or ORIDA. 

Bon Kontan is a form of struggle and maintaining Indonesian independence, 
especially in Langsa, East Aceh, through economic struggle. This revolutionary 
money, which has the regional name Peng Puteh, represents the spirit of struggle to 
maintain the nation's sovereignty intellectually. The influence of global thinking is 
evident in this revolutionary money. The shift from the grandeur of past history and 
culture of the Acehnese people can be seen in the form of Peng Puteh. This 
revolutionary money no longer only highlights Islamic culture but tends to emphasize 
the modern side with the concept of global thinking and the spirit of maintaining the 
independence of the Republic of Indonesia (Figure 3). 

Before the arrival of the Dutch, Aceh as a nation already had its currency in the 
form of Dirham, which was made of gold. In addition, a currency in the form of a 
“Keuh” coin from Bandar Aceh Darussalam was also found, which is currently stored 
in the Langsa City Museum. This currency was made of copper or stone (Figure 4). Its 
manufacturing process was the same as the way lead bullets were made at that time 
(Sufi, 1993, pp. 96-103). Bon Kontan is evidence of the historical role of Langsa in 
fighting for and maintaining the independence of the Republic of Indonesia. The 
heroism of independence is seen in the economic struggle of the people of Langsa, East 
Aceh. This can be seen from the inscription Sekali Merdeka Tetap Merdeka (Once 



 
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Independent, Remains Independent) on the money, which is a characteristic of the 
development of cosmopolitan culture and also shows intellectuality. Cosmopolitanism 
is seen in the use of a new medium of exchange that adapts to the changing times. 
Even though Aceh, as a great Islamic kingdom, had its currency for centuries, the use 
of revolutionary money shows that the people had knowledge and awareness as a 
sovereign nation. When ORI was launched, the mechanism for exchanging Bon Kontan 
with ORI was based on a note from the Military Governor of Aceh, Langkat, and Tanah 
Karo dated January 2, 1949. 

 

 
Figure 3. Bon Kontan/ Peng Puteh. 

 

 
Figure 4. “Keuh” coin from Bandar Aceh Darussalam. 

 
Muhammadiyah as Milestone in Emergence of Modernist Islamic Organizations and 
Understanding in Langsa 
One example of the development of global thinking in Langsa, East Aceh, is the 
presence of a religious organization called Muhammadiyah. The Muhammadiyah 
organization entered Aceh (Kutaraja) in 1923, brought by Djaja Sukarta, who moved 
to Kutaraja and worked at the Aceh Railway Department. In Langsa City (East Aceh), 
Muhammadiyah entered on October 29, 1928. On April 29 - May 2, 1938, in Idi City 
(East Aceh), near Langsa, East Aceh, an annual conference was held, attended by a 
famous Muhammadiyah figure at that time, Haji Abdoel Karim Amrullah (HAMKA). 
HAMKA had a significant influence on the development of Muhammadiyah in Aceh, 



 
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especially in the eastern coastal region of Aceh. 
The development of Muhammadiyah and its educational institutions in several 

cities in Aceh received a reaction from religious leaders (ulama) there. After the arrival 
of Muhammadiyah, they began to establish organizations and educational institutions 
to compete with Muhammadiyah, such as “Sirajuddin” or “Pelita Agama.” 
Subsequently, there was a renewal of religious education in Aceh, particularly in the 
Pidie region, through the establishment of an educational institution called Madrasah 
Saadah Adabiyah. This institution was realized in 1930 and was founded in Biang 
Paseh (Peukan Pidie). With the presence of this educational institution, the Acehnese 
people there indirectly balanced the education system implemented by 
Muhammadiyah and also the one implemented by the Dutch East Indies government 
in the Pidie region. The Acehnese people were then encouraged to enroll their children 
in Madrasah Sa’adah Adabiyah, which was an educational institution under the care 
of the sons of Aceh (Department of Education and Culture, 1992). 

From 1927 to 1942, cosmopolitan culture significantly influenced education and 
religion in East Aceh. There was a dynamic interplay between Muhammadiyah, the 
local community, and the colonial government. In 1931, the Dutch East Indies Colonial 
Government in Aceh wanted to use the Acehnese language as the medium of 
instruction in public schools, replacing the Malay language (Indonesian) that had been 
used previously. This policy was opposed by Muhammadiyah because it was feared 
that the Acehnese people would not be familiar with the Malay language (Indonesian), 
which would also hinder the realization of the national unity ideals as declared 
through the Youth Pledge in 1928. Moreover, the Malay language was essential for 
economic development if they wanted to interact with communities outside of Aceh. 
Muhammadiyah realized that the Dutch Colonial Government's policy was a form of 
dumbing down the population to isolate the Acehnese people from the outside world. 

The development of Muhammadiyah’s thought itself was not accepted by all 
segments of society in every district/city in the East Aceh region. This is evident from 
the existence of Muhammadiyah educational institutions in several areas in Aceh, 
which later faded. It seems that only in Langsa could Muhammadiyah survive and 
thrive, marked by the existence of various Muhammadiyah educational institutions. 
Muhammadiyah educational institutions in Langsa became favorite private schools 
for the people of Langsa City. This strengthens Langsa's position as an open region in 
various aspects of life. In contrast, Muhammadiyah, as a modern religious 
organization, was difficult to accept by groups of people who adhered to traditional 
Islam, such as in the Deli and Serdang Sultanate regions. As mentioned by Sinar (2005), 
the Sultan of Deli often hindered the development of Muhammadiyah in Deli. There 
was even an incident where a Muhammadiyah scholar was removed from the pulpit. 
In Deli, Muhammadiyah was banned because it was considered contrary to traditional 
Islamic teachings. However, in Aceh, including Langsa, Muhammadiyah, which 
brought modernist understanding, was able to develop well. This could happen 
because of the cosmopolitan culture in Langsa, which had been rooted for hundreds 
of years before. 



 
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Preservation of Culture: The Role of Ulama 
The dominance of Islamic elements in the culture of Aceh and the migrants is due to 
the more dominant role of the ulama (religious scholars) in the social structure of 
Langsa, East Aceh, compared to the role of the Umara (leaders/government). At that 
time, the role of the umara was held by the Uleebalang (local rulers). The Uleebalang did 
not have much of a place or become role models in Langsa, East Aceh, based on the 
understanding of the ulama and the Acehnese people who considered the collapse of 
the Aceh Sultanate to be due to the Uleebalang. The Uleebalang were also seen as 
collaborators with the Dutch colonials. The Uleebalang, who became local rulers with 
power obtained from the Dutch, had become a new capitalist class or similar to 
landlords in Europe (Ibrahimy, 1982). Based on this, the people of Langsa, East Aceh, 
considered the Uleebalang not to be on the side of the people. 

Apart from the obligation to implement Islamic teachings, the Acehnese people 
and migrants like the Javanese still tried to maintain their original culture amidst the 
emergence of foreign cultures. This became interesting after the Acehnese people and 
migrants from Java had interacted with outsiders for a long time. In addition to 
maintaining religious teachings, the Acehnese and Javanese ethnic communities, 
which were the dominant ethnic groups in Langsa, East Aceh, continued to preserve 
their culture, including language and clothing. Acehnese women maintained their 
distinctive clothing style with headscarves and sarongs, while Javanese women wore 
kebaya (traditional blouses) and batik sarongs with their hair in buns (Figure 5). 
 

 
Figure 5. Local Javanese (left) and Acehnese women in Langsa (right) 

 
Conclusion 
The arrival of Europeans and other foreigners in Langsa, East Aceh, with various 
driving factors, ranging from the spread of Islam, imperialism, and capitalism, has 
shaped Langsa, East Aceh, into a cosmopolitan city. This was further strengthened by 
the development of industrialization and modernization. The extraordinary natural 
and economic potential attracted local and foreign migrants to come and settle in 
Langsa, East Aceh. The diversity of ethnic groups in Langsa, East Aceh, created a 
global community structure with all forms of adaptation, leading to changes in the 
social field. In the process of interaction and adaptation between local and global 
migrants, some cultural elements were not acculturated by the global community, 
namely: religion, language, clothing, and so on. The cosmopolitan culture that 
developed in Langsa, East Aceh, triggered the development of hybrid culture and 
global thinking. These thoughts influenced the perspective of the educated native elite 



 
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Cosmopolitanism of Langsa Society during Colonial Era       | 107 

of Langsa, East Aceh, on the fate of the nation to become a dignified country with the 
goal of independence. 
 
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Informan 
Asyah 


