Long before ride-hailing apps and high-speed trains, the humble becak (pedicab) was the king of the streets across Southeast Asia.
Known for its three wheels and human-powered mobility, the becak was not just a means of transport, but also a reflection of urban life, social mobility, and class struggle in the region.
A Symbol of Simplicity and Survival
The becak first appeared in Indonesia in the early 20th century, likely inspired by similar modes of transport from China and Japan. According to the Sonobudoyo Museum, the original rickshaw was invented in 1865 by an American missionary named Jonathan Goble to help his paralyzed wife. The design was further developed in Japan before spreading to Southeast Asia via Singapore.
By the 1950s, becak had become a dominant form of urban transportation in Jakarta. Historian Susan Abeyasekere noted that by 1970, there were more than 92,000 registered becak in Jakarta alone with estimates including unregistered ones reaching 150,000.
Its appeal was simple: cheap, accessible, and efficient for short distances. Pulled by human effort, the becak connected residential neighborhoods with traditional markets, train stations, and city centers. But what seemed like a symbol of survival for the working class slowly became controversial.
The Crackdown on Becak in Jakarta
As Jakarta grew into a metropolitan hub, becak began to be seen as symbols of urban backwardness. In 1967, the Jakarta City Council declared that becak would no longer be recognized as public transportation. By the 1970s, Governor Ali Sadikin prohibited their production and entry into Jakarta. Major roads were closed to becak, and thousands were confiscated.
By 1988, the local government issued a clear instruction: all becak must disappear from the capital. Over the following years, policies fluctuated between tolerance and prohibition. During the economic crisis in 1998, Governor Sutiyoso temporarily allowed becak to operate in inner neighborhoods. But this window was short-lived.
Legal battles, protests, and even arrests ensued. Advocacy groups like the Urban Poor Consortium stood with becak drivers to demand rights to operate in marginal areas. In 2000, a court ruling momentarily allowed them to operate in residential areas. Still, city authorities continued to push for their complete removal.
Becak Beyond Jakarta
While Jakarta became increasingly intolerant to becak, other cities like Yogyakarta, Solo, and even touristy areas of Melaka (Malaysia) and Penang preserved the becak as part of their cultural heritage. In Myanmar, the saik-ka thrives in local towns, while in Thailand, the samlor still exists in some provinces.
In Yogyakarta, for example, becak became an enduring cultural symbol. They first appeared in the 1940s, used for both intra-city and inter-residency travel. Shops like Lie Kiong, HBH, and Rocket were known manufacturers and distributors of becak in the 1950s. Even today, becak remain popular among tourists seeking a nostalgic, slow-paced tour of the city.
These vehicles evolved some became electric, some decorated with LED lights, anime decals, or local heroes. Today, becak is no longer a mode of daily transport, but a nostalgic ride for tourists or a photogenic symbol of simpler times.
The Becak Debate: Exploitation or Empowerment?
Critics argue that becak exploit human labor, especially in cities with sweltering heat and hazardous air pollution. However, for many drivers, becak was a source of livelihood that required no formal education or digital skills. It gave autonomy and identity a lifeline for migrants and the urban poor.
Throughout history, becak drivers were not only workers but also symbols of resistance. They were mobilized for political campaigns, dressed in party shirts, or used as props in public parades. And yet, when the spotlight faded, they were often pushed back into the margins.
Looking Ahead
Today, debates continue about the role of traditional transport in modern cities. Should becak be preserved for cultural and historical reasons? Or should they make way for more efficient, eco-friendly alternatives?
In the end, the story of the becak is not just about transport, it’s about labor, class, policy, and the soul of the Southeast Asian city. Preserving its story matters, even if the wheels no longer roll down Jakarta's boulevards.
References:
- DPRD DKI Jakarta. (2024). Becak: Jelajah Perkembangan Transportasi di Jakarta. https://dprd-dkijakartaprov.go.id/becak-jelajah-perkembangan-transportasi-di-jakarta/
- Sonobudoyo Museum. (2024). Sejarah Becak: Dari Jepang ke Indonesia dan Populernya di Yogyakarta. https://sonobudoyo.jogjaprov.go.id/id/tulisan/read/sejarah-becak:-dari-jepang-ke-indonesia-dan-populernya-di-yogyakarta
