From Struggling to Maintaining Power: Cokroaminoto’s Maneuver in Political Crisis of Sarekat Islam in 1912-1921

Cokroaminoto is the eternal leader of Sarekat Islam. He succeeded in making Sarekat Islam into a big organization of Muslims in the Dutch East Indies. However, in his political career in Sarekat Islam, he experienced many internal conflicts with other Sarekat Islam’s member which were his opponent. In the conflict, there were conflict which formed several groups within Sarekat Islam. In this study, the researcher uses a historical research method including data collection, source criticism, data interpretation, and historical writing. This research aims to reveal the conflict of interest between Cokroaminoto and some Sarekat Islam’s figures. The results show Cokroaminoto’s role in Sarekat Islam. Furthermore, the internal conflict between Cokroaminoto and Goenawan-Samanhoedi to get member’s attention and influence is also explained. Cokroaminoto expelled communists within Sarekat Islamfor their political existence in the Dutch East Indies.

As the political relationship include forms of power, control, and power, the influence is not limited to a country, but also other alliances such as social associations, religious organization, and others. In this study, the discussion of internal politics in Sarekat Islam was begun with the appointment of Cokroaminoto on Central Sarekat Islam congress in Yogyakarta in 1914. He was appointed to replace Samanhoedi who was considered incapable to lead Sarekat Islam which grew rapidly at that time. He was considered capable to become the Chairman of Central Sarekat Islam. Samanhoedi was dissatisfied as he was only given "Honorary Chair" without any authority. Cokrominoto's appointment as the chairman of

Heuristics
Heuristics is an activity of exploring, searching and collecting sources of issued issue.
There are two types of sources, namely primary sources, and secondary sources. 7 Searching sources was carried out by looking for related sources such as Cokroaminoto's biography and Sarekat Islam. Furthermore, other documents which gave an extra fact about Sarekat Islam were also needed.
The sources used here were documents stored in Perpustakaan Nasional Jakarta, Perpustakaan daerah Salatiga, and library of Fakultas Ushuluddin, Adab, dan Humaniora Institut Agama Islam Negeri Salatiga. The sources included SI archives, colonial archives, and related newspaper. Other sources such as articles, books, graduate theses, undergraduate theses, and journal were also used for expanding understanding towards the theories and concepts.

Source Criticism
The second stage was source criticism including internal and external criticism.

Interpretation
The third stage was interpretation. After the researcher got facts of collected sources, the data were combined and resulted a comprehensive interpretation or description. A qualitative analysis in analytical descriptive thinking was used in this study.
Collected documents and literature study were analyzed and interpreted based on the cause and effects chronologically. Then, the data were linked to each other and result a historical accountable story.

Historiography
The last stage was historiography (writing). In writing a history, it is important to pay attention to its diachronic and synchronic nature. Therefore, besides it extends in time, history also expands in space. Historiography used in this article is narrativedescriptive.

Cokroaminoto's Political Role in Sarekat Islam
Hadji Oemar Said Cokroaminoto was an ulema, trader, politician, and national hero. He fought for Bumiputra people to get an equal right towards another foreigner. He was highly looked up to by his followers who are Nasionalis Islam side. 8 His thoughts are strongly influenced by his family background and education. As an aristocratic kyai descent, he Cokroaminoto's thoughts on Socialism were based on many verses of Al Qur'an.
According to his belief, Al Qur'an is the main and the most source of reference for Muslims for providing life guidance as Islam is not only a doctrinal teaching. He added that Islam do not only set human-and-God relation, but also organize human-and-human relation. In addition, Islamic teachings also explain economic, social, and political issues. Islam is a religion that salvation for all human beings as Islam is a religion of peace and safety. 10 Cokroaminoto was introduced to Sarekat Islam (SI) 11 when its branch in Surabaya was opened. There, for his intelligence and interest, he was appointed as the chairman. Under his leadership, SI became a large organization. He was able to attract many followers and mobilize them. Even so, he held a big Vergadeering 12 on January 26 th ,1913 in Surabaya. As a chairman, he announced that SI had 80.000 members. 13 However, according to Schippers, 64.000 members over the total number of SI followers were from Surakarta. At the first congress of SI in Surakarta, he was appointed as the vice chairman of CSI and the editor of Oetoesan Hindia newspaper. 14 This was the period where SI was looking for its identity. Previously, Sarekat IslamI was called as Sarekat Dagang Islam (SDI). Cokroaminoto changed the concept for its movement from economic concern to a national concern organization oriented to socio-political movements. It is based on the removal of "Dagang" from the name of the organization. This did not change the name only, but the orientation also from economics to politics.. Hardi, Menarik Pelajaran Dari Sejarah, (Jakarta : CV. Haji Masagung,1988).p. 125 means that elements of polytheism and palace custom were avoided as it was not in accordance with Islamic teachings. In Islam, a struggle means as Jihad. 16 SI development under Cokroaminoto's leadership showed progress in several aspects in economic and political sector. Under his command as a chairman of SI Surabaya, he succeeded in establishing its position in some regions. He established some new SI branches in Central Java and East Java. Moreover, he succeeded in expanding SI network in Surabaya.
He visited directly some regions and explains about SI to the members. He explained the meaning and the purpose of SI. Moreover, he also described the articles of association and movement of SI. 17 Related to the opening of SI branches outside Java, he asked the members to be kind to the Dutch East Indies. He emphasized his request as there was a misunderstanding among SI members, even the SI management. This aimed to obtain a clear legal status. He attempted to obtain a legal entity status for gaining a legal recognition from the Dutch East Indies in order to expedite SI movements. 18 At SI congress in Solo, he re-instilled values based on SI guidelines for its member for avoiding problems such as opposition occurred in various regional SI branches. At congress in Solo, he was assisted by Dr. Rinkes as the deputy advisor for Bumiputera affairs who assisted in drafting request for as audience with the Governor-General. On July 10 th , 1993, Cokroaminoto, Dr Rinkes, Samanhoedi, Hadi Wijojo, and Cokrosoedarmo were at Solo residents' house to find out SI legal entity's decision. At that time, SI got a rejection regarding to the legal entity. On June 30 th , 1913, the Dutch East Indies finally made a decision regarding the Status of Sarekat Islam's Llegal Entity. This decision rejected SI's request for recognition of its Law and Articles of Association, and refused to grant legal status as an association. Instead, the government showed the centrak leaders SI that they were ready to give legal recognition to the local SI which limited their activity on a certain area. Moreover, it was also shown that the government did not reject the central for cooperation and coordination among local SI. 19 16 Deliar Noor, Gerakan Modern Islam di Indonesia 1900-1942, (Jakarta: LP3ES, 1996  He was a batik entrepreneur in Solo. His birth name was Wirjowikoro, while his first name was Sudano Nadi. He used the name Samanhudi after performing the pilgrimage. He was a rich man and had branches in several cities such as Solo, Bandung, Purwokerto, Surabaya, and Banyuwangi. .https://tirto.id/kiprah-haji-samanhudi-pedagang-batik-dan-perintissarekat-islam-f5EM memiliki latar belakang yang baik, pikiran yang terbuka dan tidak dibatasi oleh pertimbangan-pertimbangan agama. Berpendidikan layak dan berpengetahuan, juga memiliki naluri politik yang layak dalam beberapa hal. 26 Although Samanhoedi was smart and capable in working effectively, as a charirman of a big organization, he did not have organizational skills and deliver a good speech.
Cokroaminoto was different. He had a good skill in giving speeches and charisma in his lead.
His speeches were broad in knowledge and discourse. He often uplifted psycho-religious spirit of the society. He was able to leave a deep impression in people's heart and uplift overflowing spirit. Moreover, there are some people taught that Cokroaminoto was the Messiah or Ratu Adil in Java. 27 After he became a Chairman of CSI, he moved SI activity center from Surakarta to Surabaya. SI power which was initially centered in Surakarta shifted to Surabaya. This made Si experienced a setback in early 1915. This setback was followed by strained relationship between SI Surakarta and Keraton Kasunanan. At that time, Surakarta was also hit by bubonic plague. This weakened SI Surakarta' s political power. Then, SI Surakarta began to lose its member and shifted the focus into social and religious activities. This religious activity was carried out by SI Surakarta for attracting members among farmers. 28 Since Cokroaminoto served as a chairman of CSI, Samanhoedi felt disadvantaged because he did not have any authority including finances which increase. He attempted to regain a position in SI. He collaborated with Raden Goenawan 29 to form SI Central which become Cokroaminoto's opponent. Although there were some SI branches followed .https://tirto.id/taktik-tjokroaminoto-menggulingkan-petahana-cjiP 27 Ratu Adil is a mythology saying that there will come a leader who will be a savior, and bring justice and prosperity to his people. published SI Baatavia's meeting. He sent a copy of the minutes of the meeting to Sinar Djawa, an SI organ in Semarang. In the minutes sent to Semarang, there were many things not mentioned. For example, there was a notification about SI Batavia and SI Serang as 2 over 3 branches which asked for the meeting. Those branches actually asked for a meeting for finding a solution for reconciling Goenawan and Cokroaminoto. 35 The movement initiated by Samanhoedi and Goenawan made a reaction over SI Central.
Kaoem Moeda, as SI Bandung organ led by Abdoel Moeis reported that Goenawan committed an illegal act. The editor received a copy of Goenawan's letter saying that SI West Java held a general meeting attended by representatives from all branches of SI West Java. Abdoel Moeis opposed Goenawan with the excuses that Goenawan did not have any permission from Cokroaminoto as the chairman of CSI. Furthermore, when Goenawan continuously acted as leader, he broke SI unity. 36 In order to encounter Goenawan, Cokroaminoto took various ways by sending his people to West Java to reduce Goenawan's influence. He did two things by appointing Ardiwinata from Batavia as CSI treasurer to make it easier to take money from various SI branches in Sumatra. He did propaganda tours to Ppalembang and prevented the prosperous SI Palembang to jpin Goenawan's CSI. There were two sources of supports for Cokroaminoto.
First, Goenawan was got an misappropriation issue of 60,000 guilders from SI money and labelled as Satria Maling. This encounter become a disaster for Gunawan as he, at that time, was considered as a leader of his followers. Moreover, this encounter was carried out by Tjipto who had proven his works towards his nation in the case Comite Boemipoetra. 37 The second support came from the Governement by providing a legal recognition for Cokroaminoto's CSI. Therefore, it was proven that Goenawan's efforts failed. Although Benkeulen, Batavia local's SI, and Lampung originally joined Goenawan's CSI, they 35  On the 5 th Congress of SI on October 6 th , 1921 in Surabaya, Agoes Salim and Abdul Moeis proposed that CSI leader implemented party discipline that SI members were prohibited to join other organizations. 47 This party discipline means purification or cleansing SI from Communism's influence. Semaoen, Darsono, and their friends did not want to leave the membership of Perserikatan Komunis Hindia. The disciplinary rule was a consideration of SI's members who joined communist group. That made they left SI under Cokroaminoto's leadership. Despite being dishonorably expelled, Darsono and their followers did not want to lose. After a month of SI congress in Madiun, they held a rival congress on March 1923 in Bandung with Seamoen's followers in a new SI branch, Sarekat Rakyat. 44 Indie Weerbaar was a Bumiputra armed defense group (militia) during the Dutch Colonial period. The organizations were discussed in 1913 and 1917. This group was supported by organizations such as Boedi Oetomo and Sarekat Islam through the mechanism of the congregation in the Volksraad. This militia was formed for defending the Dutch East Indies colony from possible threats after World War I. However, the idea of this militia was opposed by the colonial government and the indigenous people since it was considered as a shield for Dutch only.