Abstract
This paper describes an understanding born in the occupied country, namely Indonesia (Dutch East Indies) to oppose colonialism, capitalism and imperialism in the early twentieth century. Marhaenisme, Sukarno call that ideology. The purpose of this paper is to provide an understanding of the political ideology that developed early days of the movement of the twentieth century. Until now Marhaenism still interesting to be studied and understood even applied in the life of the nation. Writings using the historical method is descriptive-analysis. Sources of data obtained from the literature, library materials, and writings by Sukarno as the originator of this ideology. Marhaenism an ideology of opposition against colonialism and foreign imperialism. With the spirit of Sukarno hoped Marhaen colonized people will soon emerge from the downturn. Then able to process, enjoy the fruits of his labors without having to submit to someone else. Marhaenism not just a symbol of resurrection of the wong cilik but a spirit of all the people of Indonesia that is free from physical and mental colonization coming from the outside.
Highlights
This paper describes an understanding born in the occupied country, namely Indonesia (Dutch East Indies) to oppose colonialism, capitalism and imperialism in the early twentieth century
The purpose of this paper is to provide an understanding of the political ideology that developed early days of the movement of the twentieth century
Marhaenisme.com, diakses pada 24 September 2011
Summary
Geertz mengenai involusi ketika membalikan kesimpulan J.H. Boeke mengenai dualisme ekonomi. Sukarno mengakui bahwa Islamisme dan Marxisme adalah ideologi yang lintas bangsa tetapi benang merah yang diambil Sukarno adalah semua perjuangan diberbagai negeri adalah sama yaitu untuk memerdekakan negerinya dari kolonialisme dan imperialisme. Mengatakan bahwa masyarakat subaltern adalah mereka yang bukan elit dan kaum yang tidak bisa bicara karena tidak diberi hak dalam wacana kolonialisme. Konsep tersebut tentu begitu sesuai dengan kondisi masyarakat yang dilihat Sukarno pada masa kolonial, dimana masyarakat terbungkam oleh kaum kapitalis barat dan priyayi pribumi. Sukarno berjumpa dengan seorang petani yang sedang mengerjakan sawah miliknya sendiri dengan alat-alat yang dimiliki sendiri walaupun sederhana, seperti dijelaskan oleh Sukarno dikemudian hari, jelas gambaran sosok petani diatas bukan proletar (karena ia tidak menjual tenaganya), tetapi walaupun demikian hidupnya dalam kemiskinan. Konsep proletar hanya mempunyai relevansi di negara-negara industri Barat, untuk masyarakat Indonesia yang merupakan masyarakat agraris tidak memungkinkan
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