Assignment #2: Representations of the Dutch and Indonesian in Never the Twain
The question of the portrayal of race in Abdoel Moeis’ novel Never the Twain is a complicated one, requiring a treatment of both the portrayal of the Dutch and Indonesian communities as well as the specific circumstances of the principal characters: Corrie and Hanafi. In the book, the Dutch and Indonesian communities are shown to be both inclusive and insular, welcoming interracial interaction and influence, yet shunning any individuals who cross the forbidden line of mixed marriage. Through the interactions of the principal characters of Corrie, Hanafi, and Hanafi’s mother, Moeis also creates a contrast between the cultures in a way that engenders sympathy for the …show more content…
Both communities are shown to be open to cross-community interaction and are rarely shown to engage in overtly racist stereotyping. This is shown in how Hanafi, a Dutch-educated Indonesian, is viewed by the communities. At the beginning of the story, Hanafi is treated as an equal by the Dutch community (at least on the surface), holding a government job and being part of the Dutch tennis club. This indicates that the Dutch community was willing to associate themselves with educated Indonesians. Meanwhile, the Minangkabau community willingly pooled money to send Hanafi to receive a Dutch education, hoping for him to return to become the village chief. This shows that the Minangkabau community is not hostile to Dutch ideas, viewing them even as beneficial when integrated within the Minangkabau …show more content…
Hanafi is shown to clash with his mother regarding their ideals and values, but in the conversations Hanafi’s mother is shown to be patient and understanding, someone who thought “only of [Hanafi’s] happiness” (57), while Hanafi dismisses Minangkabau ideas as backward without much consideration or attempt at compromise. The reader is told that “such an exchange had happened two or three times before, always ending with her in tears” (27), reinforcing the notion of Hanafi’s mother being the victim, and Hanafi being in the moral wrong. Hanafi’s treatment of Rapiah is even more reprehensible, with him “treat[ing] Rapiah as a wife forced on him” (65) and abusing his position of power over her in the family. He acts as if Rapiah does not exist while interacting with his friends (66), and even once refers to her as his mother’s cook (73). In contrast to the domineering Hanafi, Rapiah is portrayed as a submissive and dedicated wife, who does not lash out against her husband despite his abuse, putting her all into serving her husband and caring for their son (whom Hanafi does not even see as his own son). The reader is naturally drawn to sympathise with Rapiah and develop an anger towards Hanafi. While Hanafi himself is a native, his negative traits as exemplified here are very clearly tied towards his attachment to his Dutch education, thus creating reader
The question of the portrayal of race in Abdoel Moeis’ novel Never the Twain is a complicated one, requiring a treatment of both the portrayal of the Dutch and Indonesian communities as well as the specific circumstances of the principal characters: Corrie and Hanafi. In the book, the Dutch and Indonesian communities are shown to be both inclusive and insular, welcoming interracial interaction and influence, yet shunning any individuals who cross the forbidden line of mixed marriage. Through the interactions of the principal characters of Corrie, Hanafi, and Hanafi’s mother, Moeis also creates a contrast between the cultures in a way that engenders sympathy for the …show more content…
Both communities are shown to be open to cross-community interaction and are rarely shown to engage in overtly racist stereotyping. This is shown in how Hanafi, a Dutch-educated Indonesian, is viewed by the communities. At the beginning of the story, Hanafi is treated as an equal by the Dutch community (at least on the surface), holding a government job and being part of the Dutch tennis club. This indicates that the Dutch community was willing to associate themselves with educated Indonesians. Meanwhile, the Minangkabau community willingly pooled money to send Hanafi to receive a Dutch education, hoping for him to return to become the village chief. This shows that the Minangkabau community is not hostile to Dutch ideas, viewing them even as beneficial when integrated within the Minangkabau …show more content…
Hanafi is shown to clash with his mother regarding their ideals and values, but in the conversations Hanafi’s mother is shown to be patient and understanding, someone who thought “only of [Hanafi’s] happiness” (57), while Hanafi dismisses Minangkabau ideas as backward without much consideration or attempt at compromise. The reader is told that “such an exchange had happened two or three times before, always ending with her in tears” (27), reinforcing the notion of Hanafi’s mother being the victim, and Hanafi being in the moral wrong. Hanafi’s treatment of Rapiah is even more reprehensible, with him “treat[ing] Rapiah as a wife forced on him” (65) and abusing his position of power over her in the family. He acts as if Rapiah does not exist while interacting with his friends (66), and even once refers to her as his mother’s cook (73). In contrast to the domineering Hanafi, Rapiah is portrayed as a submissive and dedicated wife, who does not lash out against her husband despite his abuse, putting her all into serving her husband and caring for their son (whom Hanafi does not even see as his own son). The reader is naturally drawn to sympathise with Rapiah and develop an anger towards Hanafi. While Hanafi himself is a native, his negative traits as exemplified here are very clearly tied towards his attachment to his Dutch education, thus creating reader