The existence of the Geger Cilegon Monument goes beyond functioning as a mere physical landmark; it serves as an ideological symbol that represents the spirit of struggle, courage, and popular resistance against injustice. In social historical studies, monuments function as sites of memory that connect the past with contemporary collective consciousness (Nora, 1989). Thus, the monument plays a strategic role in constructing the historical identity of both the people of Cilegon and the wider Banten region.
Historical Background of the Geger Cilegon of 1888
The Geger Cilegon took place in 1888, when Banten was under Dutch colonial rule in the Netherlands East Indies. At that time, repressive colonial policies—such as burdensome taxation systems, forced labor, and strict surveillance of religious activities—generated widespread unrest among the population. Sartono Kartodirdjo (1966) explains that Banten was a region with a strong Islamic tradition, where resistance to colonial domination was often interpreted as jihad or a form of sacred struggle.
Religious leaders such as Haji Wasid, Kiai Tubagus Ismail, and several other local figures played central roles in organizing popular resistance. This movement involved peasants, Islamic students (santri), and rural communities who felt economically and politically marginalized. The Geger Cilegon was not a spontaneous uprising, but rather the result of an accumulation of long-standing social tensions (Kartodirdjo, 1984).
Although the rebellion was eventually suppressed by the colonial authorities, its impact was highly significant in the history of popular resistance in Indonesia. The Geger Cilegon stands as one of the earliest examples of an organized popular movement based on collective awareness of structural injustice under colonialism.
The Establishment and Symbolic Meaning of the Geger Cilegon Monument
The Geger Cilegon Monument was established as a form of tribute to the fighters who died or were involved in the uprising. Its construction reflects the efforts of both the state and local communities to preserve historical memory and to reaffirm the importance of the Geger Cilegon within Indonesia’s national historical narrative. From the perspective of memorialization studies, monuments function as instruments of historical education and the formation of collective identity (Assmann, 2011).
Symbolically, the monument represents the spirit of resistance of ordinary people against oppressive power. Its upward-reaching structure may be interpreted as a symbol of resilience and hope, while its location in Cilegon reinforces the strong connection between geographical space and historical events. The monument serves as a reminder that Cilegon is not merely a modern industrial city, but also a historical space deeply shaped by popular struggle.
The Social and Educational Functions of the Monument
In contemporary society, the Geger Cilegon Monument plays an important social and educational role. It frequently serves as a site for commemorative ceremonies, historical pilgrimages, and outdoor learning activities for students and university scholars. According to Lubis (2014), the preservation of local historical sites plays a crucial role in fostering historical awareness and grassroots nationalism.
The monument also functions as a symbolic space where communities reflect upon values of struggle, courage, and sacrifice. In historical anthropology, such memorial spaces operate as arenas for the intergenerational reproduction of cultural and ideological values (Koentjaraningrat, 2009).
The Geger Cilegon Monument in the Context of Banten’s Local Identity
The identity of the Bantenese people is closely tied to a long history of resistance against colonial domination. The Geger Cilegon Monument reinforces the narrative that Banten possesses a strong tradition of social and religious resistance. This perspective aligns with Guillot’s (2008) observation that, since the era of the Banten Sultanate, the region has been characterized by intense political and religious dynamics.
The monument also functions as a marker of local identity for the city of Cilegon. Amid its contemporary image as an industrial and steel-producing city, the monument reminds society that modernization should not erase historical memory and local values that shape collective character.
Preservation and Challenges in the Modern Era
In the modern era, the primary challenge in preserving the Geger Cilegon Monument lies in maintaining its relevance amid social change and urbanization. Many historical monuments face the risk of marginalization due to low historical literacy and the dominance of popular culture. Therefore, preservation strategies must extend beyond physical maintenance to include cultural and educational approaches (Ashworth, Graham, & Tunbridge, 2007).
Integrating the monument into local educational curricula, developing historical tourism, and utilizing digital media represent strategic steps to broaden its meaning and relevance for younger generations. Through such efforts, the Geger Cilegon Monument can continue to function as a medium for transmitting historical values and cultural identity.
Conclusion
The Geger Cilegon Monument stands as a significant symbol in the history of popular resistance in Banten against Dutch colonialism. It not only marks the historical event of the Geger Cilegon of 1888, but also serves as a medium for identity formation, historical education, and the strengthening of collective memory. From an academic perspective, the monument represents the close relationship between space, history, and social consciousness.
The sustainable preservation and interpretation of the Geger Cilegon Monument are a shared responsibility among government institutions, academics, and the wider community. Through such collective efforts, the values of struggle embodied in the monument can continue to live on and remain relevant in addressing contemporary challenges.
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References:
Assmann, J. 2011. Cultural memory and early civilization. Cambridge: Cambridge University Press.
Ashworth, G. J., Graham, B., & Tunbridge, J. E. 2007. Pluralising pasts: Heritage, identity and place in multicultural societies. London: Pluto Press.
Guillot, C. 2008. Banten: Sejarah dan peradaban abad X–XVII. Jakarta: Kepustakaan Populer Gramedia.
Kartodirdjo, S. 1966. The peasants’ revolt of Banten in 1888. The Hague: Martinus Nijhoff.
Kartodirdjo, S. 1984. Pemberontakan petani Banten 1888. Jakarta: Pustaka Jaya.
Koentjaraningrat. 2009. Pengantar ilmu antropologi. Jakarta: Rineka Cipta.
Lubis, N. H. 2014. Banten dalam pergumulan sejarah. Serang: Dinas Kebudayaan Provinsi Banten.