LahirnyaSumpah Pemuda melalui perjuangan para pendahulu, yang sudah mengorbankan waktu, tenaga dan pikiran serta moral yang membuat para Pemuda Indonesia bersatu. Dengan mengetahui semangat perjuangan pemuda dan pemudi Indonesia pada saat itu, para pemuda diajak kembali untuk menghayati kembali nikmat hidup di era kemerdekaan hingga sekarang.
Every October 28, the Indonesian people always commemorate the Sumpah Pemuda Youth Pledge. On this date precisely in 1928, youths from various regions in Indonesia gathered to hold the Second Youth Congress, laying the foundations of nationalism against colonialism, putting aside their respective regional egos. The Second Youth Congress was held in a house owned by a Chinese, namely Sie Kong Liang. Previously, this building has undergone several changes in function. Then on August 15, 1928, this building became the venue for the Second Youth Congress in October 1928. Quoted from the website of the Ministry of Education and Culture, according to existing records, Sie Kong Liang's residence was built at the beginning of the 20th century. Since 1908 the building located on Jalan Kramat Raya has been rented by students from STOVIA School tot Opleiding van Inlandsche Artsen and RS Rechtsschool as a place to live and study. The name of the building at that time was Commensalen Huis. Some of the students who had stayed were Muhammad Yamin, Amir Sjarifoedin, Soerjadi Surabaya, Soerjadi Jakarta, Assaat, Abu Hanifah, Abas, Hidajat, Ferdinand Lumban Tobing, Soenarko, Koentjoro Poerbopranoto, Mohammad Amir, Roesmali, Mohammad Tamzil, Soemanang, Samboedjo Arif, Mokoginta, Hassan, and Katjasungkana. Then in 1927, the building was used by various youth movement organizations to carry out movement activities. Bung Karno and figures from the Algemeene Studie Club Bandung were often present to discuss the format of the struggle with the residents of Gedung Kramat 106. Sekar Roekoen Congress, Indonesian Youth, PPPI were once held in this place. In addition, this building is used as the secretariat of the PPPI and the secretariat of the magazine Indonesia Raja issued by the PPPI. Since 1927, the building which was originally named Langen Siswo was given the name Indonesische Clubhuis or Clubgebouw meeting building. On August 15, 1928, it was decided that the Second Youth Congress would be held in this building, in October 1928. Soegondo Djojopuspito, chairman of the PPPI, was elected chairman of the congress and this place was named the Sumpah Pemuda Building. If at the First Youth Congress narrow regional differences were successfully resolved and the unity of the Indonesian nation was created, the Second Youth Congress resulted in more advanced decisions. In this building a more advanced decision was made, which became known as the Sumpah Pemuda. After the Youth Pledge event, many residents left the Indonesische Clubgebouw building because they had graduated. After the students discontinued the lease in 1934, the building was then leased to a Chinese named Pang Tjem Jam during 1934 – 1937. Pang Tjem Jam used the building as a residence. Then this building was rented by Loh Jing Tjoe and used it as a flower shop from 1937 to 1948. Since 1951 this building was later changed to the Hersia Hotel. Until finally in 1973 this building changed its function into the Youth Pledge Museum to commemorate the birth of the spirit of nationalism of youth from all regions in Indonesia.
Haridimana teks Sumpah Pemuda dibacakan di kongres pemuda tersebut, kini diperingati sebagai hari Sumpah Pemuda yang dilaksanakan tiap satu tahun sekali pada 28 Oktober. Awalnya perkumpulan kongres pemuda ini diawali oleh para pelajar Indonesia, yang tergabung dalam Perhimpunan Pelajar - Pelajar Indonesia, atau lebih sering disingkat sebagai PPPI.
Many countries worldwide are currently threatened by the challenge of disintegration, including Indonesia. Moreover, it contains not less than 17 thousand islands, 200 languages, and thousands of tribe. It requires strong social solidarity in order to reach integration. Sumpah Pemuda Youth Pledge is one of the most essential moments in national history of Indonesia whereas the agreement among youths as representative of numerous background-based communities was conducted to confess the unity of their nation, homeland, and language. This article aims to explain the role of Sumpah Pemuda at 1928 in forming the new nation of Indonesia as an important factor in realization of the proclamation of independence at 1945. In this regard, this study will be divided into three main sections. The first section addresses the historical background and social landscape of Indonesia before Sumpah Pemuda. The second section describes the contents of pledge and its urgency in forming new identity of Indonesia. The third section elaborates its relevance towards current situation in refusing disintegration. Discover the world's research25+ million members160+ million publication billion citationsJoin for free 6. Uluslararası Öğrenci Sempozyumu Bildiriler Kitabı -7 562 Sumpah Pemuda and The Forming Indonesia’s National Identity Usamah Abdurrahman*Mikael Marasabessy**Abstract Many countries worldwide are currently threatened by the challenge of disintegration, including Indonesia. Moreover, it contains not less than 17 thousand islands, 200 languages, and thousands of tribe. It requires strong social solidarity in order to reach integration. Sumpah Pemuda Youth Pledge is one of the most essential moments in national history of Indonesia whereas the agreement among youths as representative of numerous background-based communities was conducted to confess the unity of their nation, homeland, and language. This article aims to explain the role of Sumpah Pemuda at 1928 in forming the new nation of Indonesia as an important factor in realization of the proclamation of independence at 1945. In this regard, this study will be divided into three main sections. The first section addresses the historical background and social landscape of Indonesia before Sumpah Pemuda. The second section describes the contents of pledge and its urgency in forming new identity of Indonesia. The third section elaborates its relevance towards current situation in refusing disintegration. Keyword; Sumpah Pemuda, Indonesia, National Identity, Disintegration, Independence. Introduction Many political entities such as regional unity and more specifically countries in the world currently face the challenge of disintegration. The underlying causes are very diverse, ranging from economic, religious identity, and even racial issues. Among the examples of entities that is currently raised in the * Necmettin Erbakan University, Department of Islamic Philosophy, Konya ** International Islamic University of Malaysia, Department of Arabic Teaching, Kuala Lumpur 563 Siyaset Bilimi ve Uluslararası İlişkiler issue of separatism from their territorial unity include; Catalonia, Kashmir, Hong Kong, Scotland, etc. This kind of challenge is also faced by Indonesia especially due to its diverse internal elements. Based on data, Indonesia is one of the few archipelagic countries in the world with 7000 islands in its territory. Besides, no less than 600 languages are used by the people to communicate, more than 1300 tribes and six officially recognized religions as well as a wide variety of other faiths Paauw, 2009; 1. All of them form diversity in various aspects which if it is not based on a strong sense of togetherness and unity, then by the ignition of a small fire it can be split into pieces. Herein lies the importance of the Sumpah Pemuda Youth Pledge event in 1928 which was an oath of loyalty among youths from various ethnic, national and even religious backgrounds to agree on a new identity as the Indonesian nation before its independence. This paper seeks to explain the background of the implementation of the youth oath, its contents and events, as well as its urgency in maintaining the integrity an dunity of the state and nation in facing the challenges of disintegration. Historical Background and Social Landscape According to historians, the current national territory of Indonesia, or what was known at that time as the Dutch East Indies, was initially inhabited by animists and dynamists, then later by various kingdoms, both Buddhist and Hindu. Among the famous Buddhist kingdoms were Kutai Kartanegara, Sriwijaya, and Tarumanegara. Meanwhile, the famous Hindu kingdoms were Mataram and Majapahit. Meanwhile even though its adherents are predicted to have entered this area since the 9th century, Islamic sultanates only emerged around the 15th century. Among the famous Islamic sultanates were Malaka, Aceh, Banten, Demak, and Islamic Mataram. When the wave of colonialism came, they faced these Islamic sultanates. The invaders were initially accepted so that cooperation in trade affairs could be established. Later on, when colonial policies deviated such as market monopoly and even forced labor began, resistance from a number of these sultanates was inevitable. Wars broke out in various areas which were generally won by the colonialists. Apart from being behind in weapons technology, the main reason for the defeats was that the resistance was carried out regionally. Despite the ups and downs, the Netherlands ruled the Indies for about three and a half centuries Ricklefs, 1995. In the early twentieth century the Dutch colonial government changed its way of politics in the Dutch East Indies from bevoogding to ontvoogding. Etymologically, bevoogding is raising as guardians, in other words the bevoogding political way makes the colonial government strictly control the people in the colonized lands and tends to stay away from the people and 6. Uluslararası Öğrenci Sempozyumu Bildiriler Kitabı -7 564 avoid interacting with them in order to maintain the dignity of the colonial nation. In the Dutch East Indies, this kind of political method was applied for about 300 years. This answered the question of why most of the peoples of the Dutch East Indies or Indonesian did not master the Dutch language from then until now. On the other hand, ontvoogding is a political force which is the opposite of bevoogding. In the ontvoogding political way of colonizers tended to give freedom to mature the people in the colonized lands, and to approach interacting with them, in this way the colonialists tried to introduce their culture and eventually gradually changed the mindset of the people in the colonized lands Nordholt and Van Klinken, 2007, 13. The change in the way of politics of the Dutch colonial government in the Dutch East Indies in the early twentieth century was actually more or less influenced by ethical political policies. The general description of what is called ethical politics itself was first conveyed by Queen Wilhemina at the opening of her speech on September 17, 1901 which contained more or less three bases of ethical political policy 1 Improving education, in this case especially education with the aim of Christianization. 2 Relieve the burden of colonialism. 3 Providing welfare Susilo and Isbandiyah, 2018, 407. In the field of education, through the Ethical Policy of the Dutch colonial government, several new policies were issued. This new policy was marked by the emergence of several new schools including the village school Volksschool which was founded in 1907, HIS Hollands Inlande School in 1914, the MULO Course Meer Uitgebreid Lager Onderwijs in 1903 and also in 1920 the Technische Hogeschool high school was born which now we know ITB Bandung Institute of Technology Nasution, 2011; 5. If we look at the practice of the education policy that existed in the ethical politics of the Dutch colonial government, it actually aimed at producing arbituren graduates who were loyal to the Netherlands. They were Indonesian people who were given the access of education so then in the future they would be employed by the Dutch colonial government as educated workers who could be paid. Besides, through Christian religious education and European culture, the colonial government was able to distance the minds and hearts of the Indonesian people from the perspective and way of life in accordance with the teachings of Islam. The implications of ethical political policies in fact not only benefited the Dutch colonial government, but also benefited those in the colony. Some people who had been educated and received various information from outside finally opened their minds and became aware of the oppression that was being carried out by the Dutch colonial government. From there emerged various groups of people who formed various associations to fight for the 565 Siyaset Bilimi ve Uluslararası İlişkiler independence and welfare of the people in the colonies. Among the earliest was Sutomo who founded Budi Utomo Good Manner or BU. This organization succeeded in gathering aristocrats, the descendants of kings in the colonies, especially on the island of Java and Tjokroaminoto who founded the largest Islamic movement at that time, namely Syarikat Islam Islamic Cooperation or SI. BU was born in 1908, this movement tried to gather priyayi or aristocratic descent who cared about the people. This movement is generally acknowledged as a movement with the first modern system that exists. Founded by Sutomo and his friends, this movement was limited and focused on one single island in the Dutch East Indies, namely Java. Meanwhile, SI, which was founded in 1913, is acknowledged as a pioneer of the massive Dutch East Indies people's movement. Unlike BU, who only operates on the island of Java and has hundreds of members, SI has branches in almost all major islands included in the territory of Indonesia today; Java, Sumatra, Kalimantan and Sulawesi. Through SI, Muslims who were the majority of the population of the Dutch East Indies at that time began to gradually foster a sense of unity. Therefore, the period of SI is also often referred to as the period of national awareness, or specifically the period of awareness of Muslims Kuntowijoyo, 2017; 2017. Apart from the influence of ethical politics, the period of awareness of Muslims in the Dutch East Indies was also caused by the influence of Pan-Islamism thought pioneered by Jamaluddin al-Afghani, Muhammad Abduh and Rasyid Ridha which was currently popular at that time. These thoughts could reach the Dutch East Indies through figures returning from the pilgrimage in Mecca. Those who go to Mecca did not only worship but also learn and exchange ideas with many Muslims coming from all around the world Nasihin, 2012; 46-47. And it must be admitted that the idea of Pan-Islamism became the dominant idea influencing the Muslim movement in the Dutch East Indies at that time Bachtiar, 2010; 131. Apart from Budi Utomo, who was based on the unity of priyayi and SI who carried the spirit of ukhuwwah Islamiyah Islamic brotherhood, various groups based on tribal solidarity have recently appeared. This group began to rise in the 1920s and mostly used the name "Jong" as their identity. The term "Jong" itself comes from the Dutch language which means "Youth". Sumpah Pemuda and the Birth of New National Identity The establishment of a large number of youth organizations such as Tri Koro Darmo who later became Jong Java 1915, Jong Soematranen Bond 1917, Jong Islamieten Bond 1924, Jong Batak, Jong Minahasa, Jong Celebes, Jong Ambon, Sekar Roekoen and Pemoeda Kaoem Betawi gave their own color to 6. Uluslararası Öğrenci Sempozyumu Bildiriler Kitabı -7 566 the Indonesian nation's struggle for independence. These organizations were regional in nature and became special groups among the Dutch East Indies people and were followed by the majority of the youth. Because almost all of them were spearheaded by youths who in fact were students, from these Perhimpunan Peladjar-Peladjar Indonesia the Indonesian Students Association or PPPI was born after the completion of the I Youth Congress in 1926 which was cross-regional; youth organization consisting of students from all over Indonesia. The names who raised here were Sigit, Soegondo Djojopoespito, Soewirjo, S. Reksodipoetro, Moehammad Jamin, A. K Gani, Tamzil, Soenarko, Soemanang, and Amir Sjarifudin. PPPI initiated the implementation of the Second Youth Congress. The congress is held in three different buildings and is divided into three meetings Widodo, 2012. The first meeting was held on October 27, 1928 at the Katholieke Jongenlingen Bond KJB Building, Lapangan Banteng. On that occasion, Soegondo hoped that this congress could strengthen the spirit of unity in the hearts of the youth. The event continued with Moehammad Yamin's description of the meaning and relationship between unity and youth. According to him, there are five factors that can strengthen the unity of Indonesia, namely history, language, customary law, education, and will as contained and read out at the end of the congress. The second meeting was held the next day, October 28, 1928 at the Oost-Java Bioscoop Building, to discuss educational issues. The two speakers, Poernomowoelan and Sarmidi Mangoensarkoro agreed that children in the Dutch East Indies must receive a national education, there must also be a balance between education at school and at home. Children also need to be educated in a democratic circumstance. In the next session, Soenario explained the importance of nationalism and democracy, apart from the scouting movement. Meanwhile, Ramelan argued that the scouting movement could not be separated from the national movement. The scouting movement from an early age educates children to be disciplined and independent Widodo, 2012. Before the congress closed, the song "Indonesia Raya", which later on became national anthem, by Wage Rudolf Supratman was played. The song was greeted with great fanfare by the congress participants. Congress, then, closed by announcing the formulation of the results of the congress. By the youths present, the formula was pronounced as the Oath of Faith, which reads Widodo, 2012 Poetoesan Kongres Pemoeda-Pemoeda Indonesia Kerapatan pemoeda-pemoeda Indonesia jang berdasarkan dengan nama Jong Java, Jong Soematra Pemoeda Soematra, Pemoeda Indonesia, Sekar Roekoen, Jong Islamieten, Jong Batak Bond, Jong Celebes, Pemoeda Kaoem 567 Siyaset Bilimi ve Uluslararası İlişkiler Betawi, dan Perhimpoenan Peladjar Indonesia. Memboeka rapat pada tanggal 27 dan 28 Oktober 1928 di negeri Djakarta. Sesoedahnja mendengar segala isi-isi pidato-pidato dan pembitjaraan ini. Kerapatan laloe mengambil kepoetoesan Pertama Kami poetera dan poeteri Indonesia, mengakoe bertoempah darah jang satoe, tanah Indonesia. Kedoea Kami poetera dan poeteri Indonesia, mengakoe berbangsa jang satoe, bangsa Indonesia. Ketiga Kami poetera dan poeteri Indonesia, mendjoendjoeng bahasa persatoean, bahasa Indonesia. Setelah mendengar poetoesan ini, kerapatan mengeloearkan kejakinan asas ini wadjib dipakai oleh segala perkoempoelan-perkoempoelan kebangsaan Indonesia. Mengeloearkan kajakinan persatoean Indonesia diperkoeat dengan memperhatikan dasar poetoesannja Kemaoean Sedjarah Bahasa Hoekoem Adat Pendidikan dan Kepandoean Dan mengeloearkan pengharapan soepaja ini disiarkan dalam segala soerat kabar dan dibatjakan di moeka rapat perkoempoelan-perkoempoelan. Djakarta, 28 Oktober 1928 In English Decision of the Indonesian Youth Congress The congress of Indonesian youths based on the names Jong Java, Jong Sumatra, Pemuda Indonesia, Sekar Rukun, Jong Islamieten Bond, Jong Batak Bond, Jong Celebes, Pemuda Betawi, and Perhimpunan Pelajar Indonesia. Opening the meeting on 27 and 28 October 1828 in the land of Jakarta. After hearing all the contents of these speeches and talks, the meeting then made a decision; 6. Uluslararası Öğrenci Sempozyumu Bildiriler Kitabı -7 568 First We, the sons and daughters of Indonesia, claim to have one homeland, land of Indonesia. Second We, the sons and daughters of Indonesia, claim to be one nation, the Indonesian nation. Third We, sons and daughters of Indonesia uphold the language of unity, Indonesian. After hearing this decision, the congress conveys that this principle must be used by all Indonesian national associations. Issuing the belief that Indonesian unity is strengthened by taking into account the basis of the decision; Will History Language Customary law Education and Scouting And hope that this will be broadcast in all newspapers and read before the meetings of the associations. Jakarta, 28 October 1928 The “Indonesia” term used in the text of the Youth Pledge according to Yudi Latif, is based on the term "indu-nesians" which was first mentioned by an English scholar, George Windsor Earl, in Singapore in 1850 and popularized by his compatriot, James Richardo Logan to identify a particular geo-culture by which geographically is archipelago and culturally is Indic. However, by the students of the Indies in the Netherlands and the politically-aware intelligentsia in the country, the meaning was transformed into a new collective identity that inhabited the colony of the Dutch colonial government. The term “Indies”, which was previously commonly used, slowly changed to “Indonesia”. Therefore, according to Yudi Latif, it is more appropriate to be called a "State-Nation" than "Nation-State" as is the case in most countries in Europe today. This refers to the postulate that the homeland is the reality in which these young people live, while the nation is the result of consensus on these events. So language is a means to bridge the two Latif, 2005; 255. The language which was later called the Indonesian language has basically been the lingua franca for several centuries earlier. According to Al-Attas, the language, which is formed from a Malay family language used in the Riau Lingga Sultanate, was deliberately chosen by previous Muslim scholars to be 569 Siyaset Bilimi ve Uluslararası İlişkiler a means of communication in trade and education in the archipelago. As for existing and widespread, such as the Javanese language is not used because it contains Hindu and Buddhist views of life which are very difficult to be Islamized Al-Attas, 1990.. In addition, Javanese language also contains its own complexities such as the strata system it contains, making it difficult for it to be accepted more widely. Meanwhile, the simple Riau Malay language makes it much easier to learn and use. In the period of national awareness, the Malay language became a tool of resistance against the media which were generally printed in Dutch, as well as a tool of unity because it was not a regional language. SI, as mentioned in the previous discussion, can reach a very wide area beyond the area covered by BU which is only limited to the island of Java, and touches all groups, not just priyayi, because the newspaper he published, namely Medan Priyayi, uses that Malay language that can be accessed by pribumi generally natives Hussain, 2019; 109. After the SI era, many other movement organizations followed the use of the Malay language in their activities which culminated in the Youth Congress. After Sumpah Pemuda, a unified understanding of the homeland, nation and language came and, then, made it easier for the youth to achieve independence. It was started from the establishment of Badan Penyelidik Usaha-usaha Persiapan Kemerdekaan Indonesia The Indonesian Independence Preparatory Efforts Investigation Agency or BPUPKI which was formed by the Japanese colonial government after expelling the Dutch colonial government in Indonesia. On April 29, 1945 BPUPKI was formed with the main task of formulating the basis of the state Brata and Nyoman, 2017; 127. Then BPUPKI was dissolved and replaced with Panitia Persiapan Kemerdekaan Indonesia The Committee of Indonesian Independence Preparatory or PPKI which was formed on August 7, 1945. Through these two bodies, Indonesian independence which was declared on August 17, 1945 could be realized. The Urgency of Sumpah Pemuda to Prevent Disintegration There are two stages in the journey of establishing nation on the world, namely nation building and nation formation. Nation building is the process of forming a state before it is officially declared, at this stage there are usually not too many conflicts between the ideas brought by each individual involved in the formation of the state, because at this stage they are usually co-opted in common interest and common enemy. In the case of the Indonesian state the common enemy is the Dutch colonial government, while the common interest is the improvement of the people's welfare. In contrast to nation building, nation formation is the stage of state regulation 6. Uluslararası Öğrenci Sempozyumu Bildiriler Kitabı -7 570 when the country is officially declared. At this stage, there are usually a lot of conflicts between ideas that arise, starting from the basis of the state, state ideology, to the concept of the state. Opposition arises with the loss of common interest and common enemy. Indonesia is not immune from these various conflicts. In the course of the nation formation, Indonesia experienced several incidents including; Communist rebellion called Madiun Affair and G30S PKI, the establishment of Darul Islam Indonesia/Tentara Islam Indonesian Islamic State/Indonesian Islamic Armies or DI/TII, Perjuangan Rakyat Semesta The Struggle of the Universal People or PRRI Permesta, and so on. These are all included in the second stage which we call the nation formation. After these two stages have been passed, the new Indonesian state can be called a complete state. And these two stages could only be completed in the State of Indonesia around the 1970s. Three years after independence, around September 1948, there was a rebellion driven by followers of communism in Indonesia Syukur, 2008; 2. The aim of this rebellion was to establish a "Soviet" state in Indonesia like Russia which was based on the Marxist-Leninism viewpoint. This rebellion occurred in one of the cities in the province of East Java, namely the city of Madiun, therefore this rebellion was later called the Madiun Affair. Several years after the communist rebellion in Indonesia, a movement emerged to establish an Islamic state under the name Darul Islam led by Radjiman Sekarmadji Maridjan Kartosoewirdjo, he appointed himself as the Imam or president of the Darul Islam. The establishment of Darul Islam originated from the differences between Kartoesoewirdjo's attitude and national figures regarding the post-independence agreement between the Indonesian state and the Netherlands. This attitude then gave birth to the idea of creating a new state based entirely on Islam. This movement also spread in various areas such as; Aceh, which grew from the PUSA Minarva and Bukhari, 2017; 10 and South Sulawesi movements led by the charismatic figure Kahar Muzakkar Sahajudin, 2019; 50. In addition, there are several other conflicts, such as those spearheaded by the military through PRRI Permesta led by Nicholas Ventje Sumual and the Republic of South Maluku RMS led by Sumoukil. Permesta was born as a response to the new government's policies in managing the regions, while RMS was born from religious and regional sentiments. It could be said that Indonesia considerably have succeeded in addressing the various conflicts that exist in the nation formation stage. The proof is that the Indonesian state remains intact and still adheres to the initial agreement, namely Piagam Jakarta the Jakarta Charter and Pancasila The Five Principles. And it cannot be denied that among the factors that made Indonesia succeed in passing the nation building and nation formation stages 571 Siyaset Bilimi ve Uluslararası İlişkiler was the event of Sumpah Pemuda. Conclusion Sumpah Pemuda is a historic moment for the Indonesian nation in which it is agreed with the unity of the homeland, nation and language. This oath was made at the Youth Congress which was attended by representatives from various youth organizations and was the birth of a new identity for a group of people living in the territory of Dutch colonialism. In this context, the similarity of the homeland is a reality that already exists and they live in, the nation is a consensus that they agree on as a result of a common awareness, meanwhile the language that unites them affirms this common identity. After the identity of this new nation is officially declared, then the next steps to liberate this existing homeland will become clearer and more concrete. With the formation of BPUPKI facilitated by the Japanese government which had eliminated the Dutch, then continued by PPKI, the independence of the Indonesian state was finally proclaimed in 1945. After independence, the challenges of disintegration came repeatedly. However, awareness of a shared identity built by the spirit of the Youth Pledge, strengthened by the foundation of a state such as Pancasila and the 1945 Constitution, has made the Republic of Indonesia, which has extraordinary diversity, able to survive and gradually prosper its people. References Al-Attas, Syed Muhammad Naquib 1990. Islam dalam Sejarah dan Kebudayaan Melayu. Petailing Jaya ABIM. Brata, Ida Bagus and Ida Nyoman. Lahirnya Pancasila Sebagai Pemersatu Journal, 2017. Bachtiar, Tiar Anwar 2010. Jas Mewah Jangan Sekali-kali Melupakan Sejarah dan Dakwah. Yogyakarta Pro-U Media. Hussain, Mohd. Yusof 2019. Media and Muslim Society. Berkeley; California University.. Kuntowijoyo 2017. Dinamika Sejarah Umat Islam. Yogyakarta IRCiSoD. Latif, Yudi 2005. Intelegensia Muslim dan Kuasa Genealogi Intelegensia Muslim Indonesia Abad ke-20. Bandung Mizan. Minarva, Junian Hijry and Bukhari. 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Politik Etis dan Pengaruhnya bagi Lahirnya Pergerakan Bangsa Indonesia. In Jurnal Historia, Vol. 1, No. 2. Syukur, Abdul. Kehancuran Golongan Komunis di Indonesia, History Journal University of Jakarta, Vol. 5 No. 2, 2008. Widodo, Sutejo K. Memaknai Sumpah Pemuda di Era Reformasi. Fakultas Ilmu Budaya Universitas Diponegoro. In Humanika, Vol. 16, No. 9. July 2012. *** ResearchGate has not been able to resolve any citations for this SusiloIsbandiyah IsbandiyahPolitik etis berakar pada masalah kemanusiaan dan sekaligus pada keuntungan ekonomi. Pada akhir abad XIX, para pegawai kolonial baru yang datang dari negeri Belanda menuju Indonesia sudah memiliki suatu pemikiran tentang pemerintah kolonial ini. Politik etis secara resmi ditetapkan pada bulan September 1901, ketika Ratu Wilhelmina menyampaikan pidato tahunan. Politik etis di pusatkan membangun irigasi, menyelenggarakan emigrasi, dan memberikan sebuah pendidikan bagi bangsa Indonesia. Politik etis menuntut bangsa Indonesia kearah kemajuan, namun tetap bernaung di bawah penjajahan Belanda. Awal mula dilaksanakan dengan penuh tanggung jawab, bahwa Belanda memperhatikan pribumi dan membantu Indonesia dalam masa kesulitan. Meskipun pada kenyataannya kebijakan politik etis tidak serta merta mensejahterakan rakyat Indonesia, namun mampu merubah tatanan kehidupan bangsa, dimana sistem irigasi ada dimana-mana, masyarakat mengenal sistem pertanian dan perkebunan modern. Emigrasi atau trasmigrasi, dimana masyarakat dikirim keluar pulau Jawa, masyarakat Indonesia menjadi kenal satu sama lain dan membangun hubungan yang baik. Dampak politik etis yang sangat menonjol adalah program edukasi atau pendidikan. Adanya pendidikan bagi bangsa Indonesia, akhirnya dapat merubah pemikiran bangsa Indonesia untuk berfikir lebih maju dan bagaimana memperjuangkan suatu kemerdekaan tanpa jalan perang seperti di masa silam. Keuntungan dibidang pendidikan, yaitu banyak melahirkan tokoh cendikian lokal yang cerdas dan memiliki pemikiran yang setara dengan bangsa barat lainnya. Tokoh Cendikian atau golongan terpelajar bangsa Indonesia inilah yang akhirnya memperjuangkan kemerdekaan rakyat Indonesia dengan semangat nasionalisme dan cinta tanah air Indonesia yang dilakukan melalui diplomasi dan perang kemerdekaan IndonesiaScott PaauwIndonesia, virtually alone among post-colonial nations, has been successful at promoting an indigenous language as its national language. The Indonesian language was developed as a national language from the Malay language in what has been seen by some as a daring decision. In truth, it was the only logical choice, and the lack of a major international language playing a role in Indonesia may actually be a detriment. In this study, Indonesia's language situation is compared to that of its neighbors Malaysia and the dalam Sejarah dan Kebudayaan MelayuAl-AttasAl-Attas, Syed Muhammad Naquib 1990. Islam dalam Sejarah dan Kebudayaan Melayu. Petailing Jaya BrataIda BagusNyomanBrata, Ida Bagus and Ida Nyoman. Lahirnya Pancasila Sebagai Pemersatu Journal, HussainYusofHussain, Mohd. Yusof 2019. Media and Muslim Society. Berkeley;Intelegensia Muslim dan Kuasa Genealogi Intelegensia Muslim Indonesia Abad ke-20Yudi LatifLatif, Yudi 2005. Intelegensia Muslim dan Kuasa Genealogi Intelegensia Muslim Indonesia Abad ke-20. Bandung Gerakan Darul Islam/Tentara Islam Indonesia DI/TII Aceh Tahun 1950-1953 Dalam Perspektif Pergerakan SosialJunian MinarvaHijryBukhariMinarva, Junian Hijry and Bukhari. Inisiasi Gerakan Darul Islam/Tentara Islam Indonesia DI/TII Aceh Tahun 1950-1953 Dalam Perspektif Pergerakan Sosial, Science Journal FISIP Unsyiah, Vol. 1 No. 10, 2017. Nasihin 2012. Sarekat Islam Mencari Ideologi. Yogyakarta Pustaka C RicklefsRicklefs, MC 1995. Sejarah Indonesia Modern. Yogyakarta Gadjah Mada University Movements In South Sulawesi The Study Oral History Sources Of 1950-1965Et SahajudinSahajudin, DI/TII Movements In South Sulawesi The Study Oral History Sources Of 1950-1965. In Proceeding of International Conference on Conflict and Violence, 2019.
SumpahPemuda tercetus dalam Kongres Pemuda II di Batavia (Jakarta). Pelaksanaan Kongres Pemuda II merupakan lanjutan dari Kongres Pemuda I yang dilaksanakan pada 30 April-2 Mei 1926. Sejarah Sumpah Pemuda juga merupakan keputusan Kongres Pemuda Kedua yang diselenggarakan dua hari, 27—28 Oktober 1928 di Batavia (kini bernama Jakarta). Keputusan ini menegaskan cita-cita akan "tanah air Indonesia", "bangsa Indonesia", dan "bahasa Indonesia".
Jong Java akan menjadi salah satu organisasi anggota Kongres Pemuda Kedua Jong Sumatranen Bond akan menjadi salah satu organisasi anggota Kongres Pemuda Kedua Jong Ambon akan menjadi salah satu organisasi anggota Kongres Pemuda Kedua Sekar Rukun akan menjadi salah satu organisasi anggota Kongres Pemuda Kedua Jong Islamieten Bond akan menjadi salah satu organisasi anggota Kongres Pemuda Kedua PPPI akan menjadi salah satu organisasi anggota Kongres Pemuda Kedua Pemuda Kaum Betawi akan menjadi salah satu organisasi anggota Kongres Pemuda Kedua Jong Java, Jong Celebes, Jong Bataks Bond, Jong Sumatranen Bond, Jong Islamieten Bond, Jong AMbon, Sekar Rukun, dan PPPI mengikuti Kongres Pemuda Kedua Soepratman memainkan Indonesia Raya di biolanya saat Kongres Pemuda Kedua Sumpah Pemuda adalah hasil dari Kongres Pemuda Kedua
HariSumpah Pemuda diperingati setiap tanggal 28 Oktober. Sumpah Pemuda merupakan tonggak atau titik tolak tumbuhnya kesadaran tentang pentingnya persatuan dan kesatuan untuk mewujudkan kemerdekaan bagi bangsa Indonesia. Sumpah Pemuda dicetuskan oleh Kongres Pemuda II yang digelar oleh Perhimpunan Pelajar Pelajar Indonesia (PPPI).
Peserta Kongres Pemuda II, 27-28 Oktober 1928. MENGINGAT 28 Oktober sebagai Hari Sumpah Pemuda berarti mengingat semangat kaum muda di masa lampau. Dalam upaya meraih kemerdekaan, para pemuda dari berbagai daerah berkumpul untuk mengadakan kongres. Tujuannya menyatukan para pemuda dalam satu payung organisasi. Kongres Pemuda pertama pun terselenggara pada 1926. Dua tahun berselang, para pemuda kembali berkongres untuk kali kedua pada 27-28 Oktober 1928. Semangat mereka untuk berkumpul membahas perjuangan kemerdekaan tak tergerus meskipun harus menempuh perjalanan jauh. Ada yang dari Sunda, Sumatra, dan Ambon. Total pemuda yang hadir mencapai 750 orang tapi hanya 75 orang yang namanya tercatat. Dan dari sepuluh perempuan yang hadir, hanya tujuh yang terjejaki. Kongres Pemuda kedua melahirkan keputusan yang kemudian disebut Sumpah Pemuda. Istilah Sumpah Pemuda muncul setelah kongres untuk menyebut hasil kongres bersejarah yang punya semangat persatuan. Dari kongres ini kita bisa melihat semangat para pemuda untuk melakukan perubahan bagi bangsanya dengan membebaskan diri dari belenggu penjajahan. Sembilan puluh tahun setelah Sumpah Pemuda, semangat pemuda itu masih dibutuhkan Indonesia. Masih banyak masalah yang harus dihadapi kaum muda, seperti pengangguran, kemiskinan, dan perpecahan akibat perseteruan antarkelompok. Peran pemuda menjadi penting sebagai generasi penerus yang menentukan kemajuan bangsa di masa mendatang. Untuk itulah, Kementerian Pendidikan dan Kebudayaan Kemendikbud bersama Historia mengadakan talkshow pada 28 Oktober 2018 pukul WIB di Gedung Kemendikbud sebagai peringatan atas semangat para pemuda di masa lalu. Narasumber yang mengisi acara adalah Hilmar Farid Direktur Jenderal Kebudayaan Kemendikbud, Alissa Wahid aktivis Gusdurian, dan Ratih Ibrahim presidium Mafindo. Bagi anda yang tak bisa hadir, bisa mengikuti talkshow secara live streaming.
JongJava, Jong Celebes, Jong Bataks Bond, Jong Sumatranen Bond, Jong Islamieten Bond, Jong AMbon, Sekar Rukun, dan PPPI mengikuti Kongres Pemuda Kedua Aug 28, 1928 Indonesia Raya Pertama Kali Dimainkan
Jakarta, - Sudah sejak lama peran pemuda terhadap perubahan diperhitungkan. Di Indonesia, bahkan hari Sumpah Pemuda selalu diperingati setiap tahunnya, agar selalu terawat dalam ingatan kita bahwa ada sekelompok pemuda yang pernah berjuang untuk kemerdekaan Indonesia. Sejarah sumpah pemudaSejarah Sumpah Pemuda yang diperingati sejak tanggal 28 Oktober 1928 melibatkan sejumlah tokoh ternama, seperti Sugondo Djojopuspito, RM Joko Marsaid, Muhammad Yamin, Amir Sjarifudin, Johan Mohammad Cai, dan R Katjasoengkana. Gagasan untuk menyelenggarakan Kongres Pemuda II berasal dari Perhimpunan Pelajar Indonesia PPPI, yakni sebuah organisasi pemuda yang memiliki anggota dari kalangan pelajar dan berasal dari seluruh Indonesia. Sebelumnya, telah dilakukan pula Kongres Pertama yang dihadiri oleh perwakilan organisasi pemuda di setiap daerah, yang memiliki tujuan untuk mengedepankan paham persatuan dan kebangsaan juga mempererat hubungan antarperkumpulan kebangsaan. Tetapi, hasil dari Kongres Pertama dinilai belum mencapai tujuan, sehingga Kongres Pemuda II yang dihadiri oleh berbagai elemen organisasi pemuda, seperti Jong Java, Jong Islamieten Bond, Jong Bataks, Jong Celebes, Pemuda Betawi, dan lain-lain, dilakukan. Dilansir dari laman resmi Museum Sumpah Pemuda, Sumpah Pemuda berhasil diciptakan setelah dilakukan tiga kali kongres di tiga gedung berbeda, yang merupakan inisiatif dari PPPI. Rapat pertamaRapat pertama berlangsung pada Sabtu, 27 Oktober 1928, yang berlokasi di Gedung Katholieke Jongenlingen Bond, Lapangan Banteng. Sugondo memberikan sambutan dan harapan agar kongres ini bisa memperkuat semangat persatuan dalam sanubari para pemuda. Usai sambutan, acara dilanjutkan dengan paparan dari Muhammad Yamin mengenai arti dan hubungan persatuan dengan pemuda. Menurut Muhammad Yamin, ada lima faktor yang bisa memperkuat persatuan Indonesia, yakni sejarah, bahasa, hukum adat, pendidikan, dan kemauan. Rapat keduaRapat kedua dilakukan pada Minggu, 28 Oktober 1928, yang berlokasi di Gedung Oost-Java Bioscoop. Dalam rapat kedua ini, para pemuda membahas masalah pendidikan. Kedua pembicara, baik Poernomowoelan dan Sarmidi Mangoensarkoro memiliki kesamaan pendapat, bahwa anak harus mendapat pendidikan kebangsaan. Tak hanya itu, anak juga harus memiliki keseimbangan antara pendidikan di sekolah dan di rumah. Anak pun harus dididik secara demokratis. Rapat ketigaPada sesi selanjutnya, Soenario menjelaskan pentingnya nasionalisme dan demokrasi selain gerakan kepanduan. Sedangkan Ramelan mengemukakan, gerakan kepanduan tidak bisa dipisahkan dari pergerakan nasional. Gerakan kepanduan sejak dini bertujuan mendidik anak-anak untuk disiplin dan mandiri, yakni hal-hal yang dibutuhkan dalam perjuangan. Sebelum kongres pemuda II ditutup, diperdengarkan lagu "Indonesia Raya", yang mulanya berjudul "Indonesia", karya Wage Rudolf Supratman. Lagu tersebut disambut dengan sangat meriah oleh para peserta kongres. Kongres ditutup dengan mengumumkan rumusan hasil kongres. Isi Sumpah PemudaRumusan ini berisi Sumpah Setia yang lebih dikenal dengan Sumpah Pemuda yang berbunyi PertamaKami putera dan puteri Indonesia, mengaku bertumpah darah yang satu, tanah Indonesia. KeduaKami putera dan puteri Indonesia, mengaku berbangsa yang satu, bangsa Indonesia. KetigaKami putera dan puteri Indonesia, menjunjung bahasa persatuan, bahasa Indonesia. Sumber Saksikan live streaming program-program BTV di sini
SumpahPemuda dinilai menjadi momen kunci dalam perjuangan bangsa Indonesia merebut kemerdekaan. Sumpah Pemuda adalah hasil dari Kongres Pemuda II yang digelar pada 27-28 Oktober 1928, 92 tahun yang lalu, begini bunyinya: Pertama: Kami putra dan putri Indonesia, mengaku bertumpah darah yang satu, tanah Indonesia.
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historical event in indonesia sumpah pemuda
