Alasan Australia Membantu Indonesia AMB 1

Jika kita lihat dedikasi Australia terhadap Indonesia di era AMB 1 dan AMB 2 Australia sangat berat membela Indonesia di banding Belanda yang sudah jelas memiliki hubungan yang baik dengan Negara induk Australia yakni Inggris. Salah satu yang unik tentang hubungan diplomasi antara Indonesia dan Australia terletak pada partai politik yang berkuasa di Australia. Di Australia terdapat 3 partai poloitik besar yakni partai buruh, partai liberal, dan partai country. Biasanya partai liberal dan partai country berkoalisi sebagai partai non buruh untuk melawan partai buruh. Sebelum Indonesia mencapai titik puncak perjuangannya pada tanggal 17 Agustus 1945, di Australia yang berkuasa adalah partai liberal atau non buruh yang mana ketika partai ini berkuasa maka mereka hanya akan mementingkan keperluannya saja tanpa melihat orang lain. Maka pantas saja bahwa pada saat itu Australia sudah merasa puas dengan sikap apatisnya terhadap Indonesia dengan bersifat netral dan lebih berat ke belanda.

Ketika di Indonesia sedang terjadi perjuangan nasional untuk memperoleh kemerdekaan pemerintah dan rakyat Australia mulai memberikan simpatinya terhadap Indonesia, mengapa demikian, karena pada saat itu partai yang berkuasa di Australia adalah partai buruh yang mana partai ini merupakan partai yang membela Hak Azasi Manusia (HAM). Dimata Australia pada saat itu Belanda sudah melanggar HAM orang Indonesia untuk merasakan kebebasannya atau merdeka dan Indonesia merupakan Negara yang sedang teraniaya oleh Belanda, maka dari itu Australia memberikan simpati nya terhadap Indonesia dan cenderung membela Indonesia di bandingkan dengan Belanda.

Dari pernyataan di atas dapan disimpulkan bahwa ketika partai liberal atau non buruh yang berkuasa di Australia maka hubungan Indonesia dengan Australia seakan jauh dan bertentangan tetapi apa bila partai butruh yang berkuasa di Australia maka hubungan diplomasi antara kedua Negara tersebut sedang berada di puncak kemesraan.

Adapun simpati yang diberikan Australia terhadap Indonesia itu sangat dirasakan sebagai dukungan moral bagi Indonesia. Ini terlihat ketika terjadinya Agresi Militer Belanda pertama Australia lah yang menasihatkan kepada pihak Indonesia untuk meminta bantuan langsung kepaada sekretari jendral PBB dengan perantaraan India. Pembelaan Australia tidak sampai dengan hanya AMB I saja pada AMB II dedikasi Australia terhadap Indonesia juga terlihat dengan pihak Australia meminta kepada dewan keamanan PBB agar segera menghentikan serangan Belanda terhadap Indonesia. Selain itu, N.J.O. Makin mengecam tindakan Belada atas nama Australia. Pembelaan Australia terhadap Indonesia pada saat itu bahkan Australia sampai mau menjadi salah satu Negara penengah antara perselisihan Belanda dengan Indonesia yang di bentuk PBB (KTN), selain itu Australia juga membela Indonesia sampai dengan konferensi meja bundar. Bahkan ada yang menganggap bahwa mentri luar negri Australia pada saat itu “evatt” merupakan sebagai bidan kemerdekaan Indonesia.

Siboro. J. (1996). Sejarah Australia. Bandung: Tarsito

Peribahasa Bahasa Jawa

Dalam khasanah sastra Jawa dikenal apa yang dinamakan bebasan, sanepan, atau saloka. Merupakan bentuk peribahasa yang berisi makna kiasan sebagai sarana mempermudah penggambaran suatu keadaan. Keadaan bisa berupa fakta realitas yang tidak biasa terjadi, sindiran, sarkasme, dan suatu kenyataan yang paradoksal. Dirangkai dalam gaya bahasa, kata dan kalimat yang indah, lembut agar tidak mudah menyinggung perasaan orang namun mudah sebagai pengingat. Pada saat ini kekayaan sastra Jawa terasa sangat minim, tidak lebih dari bahasa sehari-hari yang diterapkan dalam pergaulan masyarakat Jawa dan lainnya. Namun bila anda ingin menggunakan dalam wacana komunikasi sehari-hari tampaknya masih relevan, dan saya pikir masih bermanfaat untuk megistilahkan atau membahasakan suatu kejadian atau peristiwa yang tidak wajar. Kalimat yang digunakan ibarat pantun yang terkadang terasa lucu dan aneh. Apapun tastenya, berikut ini peribahasa yang dapat kami kumpulkan dari berbagai sumber khasanah pustaka Jawa dan nara sumber langsung. Semoga bermanfaat untuk anda sekalian yang masih peduli kebudayaan lokal asli nusantara maupun bagi yang gemar olah sastra dan budaya lokal.

A

Adhang-adhang tetese embun : njagakake barang mung sak oleh-olehe.

Adigang, adigung, adiguna : ngendelake kekuwatane, kaluhurane lan kepinterane.

Aji godhong garing (aking) : wis ora ana ajine / asor banget.

Ana catur mungkur : ora gelem ngrungokake rerasan kang ora becik.

Ana daulate ora ana begjane : arep nemu kabegjan nanging ora sida (untub-untub).

Ana gula ana semut : papan sing akeh rejekine, mesti akeh sing nekani.

Anak polah bapa kepradah : tingkah polahe anak dadi tanggungjawabe wong tuwa.

Anggenthong umos (bocor/rembes) : wong kang ora bisa nyimpen wewadi.

Angon mongso : golek waktu kang prayoga kanggo tumindak.

Angon ulat ngumbar tangan : ngulatake kahanan menawa kalimpe banjur dicolong.

Arep jamure emoh watange : gelem kepenake ora gelem rekasane.

Asu rebutan balung : rebutan barang kang sepele.

Asu belang kalung wang : wong asor nanging sugih.

Asu gedhe menang kerahe : wong kang dhuwur pangkate mesti bae gede panguwasane.

Asu marani gebuk : njarak / sengaja marani bebaya.

Ati bengkong oleh obor : wong kang duwe niyat ala malah oleh dalan.

B

Baladewa ilang gapite (jepit wayang) : ilang kekuwatane / kaluhurane.

Banyu pinerang ora bakal pedhot (sigar) : pasulayan sedulur ora bakal medhotake sedulurane.

Bathang lelaku : lunga ijen ngambah panggonan kang mbebayani.

Bathok bolu isi madu (bolong telu) : wong asor nanging sugih kepinteran.

Blaba wuda : saking lomane nganti awake dhewe ora keduman.

Bebek mungsuh mliwis : wong pinter mungsuh wong kang podho pintere.

Becik ketitik ala ketara : becik lan ala bakal konangan ing tembe mburine.

Belo melu seton (malem minggu) : manut grubyuk ora ngerti karepe (taklid).

Beras wutah arang bali menyang takere : barang kang wis owah ora bakal bali kaya maune.

Bidhung api rowang : ethok-ethok nulung nanging sejatine arep ngrusuhi.

Balilu tan pinter durung nglakoni (bodho) : wong bodho sering nglakoni, kalah pinter ro wong pinter nanging durung tau nglakoni.

Bubuk oleh leng : wong duwe niyat ala oleh dalan.

Bung pring petung : bocah kang longgor (gelis gedhe).

Buntel kadut, ora kinang ora udud : wong nyambut gawe borongan ora oleh mangan lan udud.

Buru (mburu) uceng kelangan dheleg : golek barang sepele malah kelangan barang luwih gedhe.

Busuk ketekuk, pinter keblinger : wong bodho lan pinter padha wae nemu cilaka.

C

Carang canthel : ora diajak guneman nanging melu-melu ngrembug.

Car-cor  kaya kurang janganan : ngomong ceplas-ceplos oran dipikir disik.

Cathok gawel (timangan sabuk) : seneng cawe-cawe mesthi ora diajak guneman.

Cebol nggayuh lintang : kekarepan kang ora mokal bisa kelakon.

Cecak nguntal cagak (empyak) : gegayuhan kang ora imbang karo kekuwatane.

Cedhak celeng boloten (gupak lendhut) : cedhak karo wong ala bakal katut ala.

Cedhak kebo gupak :  cedhak karo wong ala bakal katut ala.

Ciri wanci lelai ginawa mati : pakulinan ala ora bisa diowahi yen durung nganti mati.

Cincing-cincing meksa klebus : karepe ngirit nanging malah entek akeh.

Criwis cawis : seneng maido nanging yo seneng menehi/muruki.

Cuplak andheng-andheng, yen ora pernah panggonane bakal disingkirake : wong kang njalari ala becike disingkirake.

D

Dadiya banyu emoh nyawuk, dadiya godhong emoh nyuwek, dadiyo suket emoh nyenggut : wis ora gelem nyanak / emoh sapa aruh.

Dahwen ati open (seneng nacad) :  nacad nanging mbenerake wong liya.

Dandhang diunekake kuntul, kuntul diunekake dandhang : ala dianggep becik, becik dianggep ala.

Desa mawa cara, negara mawa tata : saben panggonan duwe cara utawa adat dhewe-dhewe.

Dhemit ora ndulit, setan ora doyan : tansah diparingi slamet, ora ana kang ngganggu gawe.

Digarokake dilukoke : dikongkon nyambut gawe abot.

Didhadhunga medhot, dipalangana mlumpat :  wong kang kenceng karepe ora kena dipenggak.

Diwenehi ati ngrogoh rempela : diwenehi sithik ora trima, malah njaluk sing akeh.

Dom sumuruping mbanyu : laku sesideman kanggo meruhi wewadi.

Dudu sanak dudu kadang, yen mati melu kelangan : senajan wong liya yen lagi nemoni rekasa bakal dibelani.

Duka yayah sinipi, jaja bang mawinga-wingi : wong kang nesu banget.

Dudutan lan anculan (tali memeden sawah) : padha kethikan, sing siji ethok-ethok ora ngerti.

Durung pecus keselak besus : durung sembada nanging kepengin sing ora-ora.

E

Eman-eman ora keduman : karepe eman malah awake dewe ora keduman.

Emban cindhe emban siladan (slendang iratan pring) : pilih kasih / ora adil.

Embat-embat celarat (klarap) :  wong nyambut gawe kanthi ngati-ati banget.

Emprit abuntut bedhug : perkara sing maune sepele dadi gedhe / ngambra-ambra.

Endhas gundul dikepeti : wis kepenak ditambahi kepenak maneh.

Endhas pethak ketiban empyak : wong kang bola-bali nemu cilaka.

Enggon welut didoli udhet : panggone wong pinter dipameri kepinteran sing ora sepirowa.

Entek ngamek kurang golek : anggone nyeneni/nguneni sakatoge.

Entek jarake : wis entek kasugihane.

Esuk dhele sore tempe : wong kang ora tetep atine (mencla mencle).

G

Gagak nganggo lar-e  merak : wong asor / wong cilik tumindak kaya wong luhur (gedhe).

Gajah alingan suket teki : lair lan batine ora padha, mesthi bakal ketara.

Gajah (nggajah) elar : sarwa gedhe lan dhuwur kekarepane.

Gajah ngidak rapah (godhong garing) : nerang wewalere dewe.

Gajah perang karo gajah, kancil mati ing tengahe : wong gedhe sing padha pasulayan, wong cilik sing dadi korbane.

Garang garing : wong semugih nanging sejatine kekurangan.

Gawe luwangan kanggo ngurungi luwangan : golek utang kanggo nyaur utang.

Gayuk-gayuk tuna, nggayuh-nggayuh luput : samubarang kang dikarepake ora bisa keturutan.

Gliyak-gliyak tumindak, sareh pakoleh : senajan alon-alon anggone tumindak, nanging bisa kaleksanan karepe.

Golek banyu bening : meguru golek kawruh kang becik.

Golek-golek ketemu wong luru-luru : karepe arep golek utangan malah dijaluki utang.

Gupak pulute ora mangan nangkane : melu rekasa nanging ora melu ngrasakake kepenake.

I

Idu didilat maneh : murungake janji kang wis diucapake.

Iwak lumebu wuwu : wong kena apus kanthi gampang.

J

(n)Jagakake endhoge si blorok : njagagake barang kang durung mesthi ana lan orane.

(n)Jajah desa milang kori : lelungan menyang ngendi-endi.

Jalma angkara mati murka : nemoni cilaka jalaran saka angkara murkane.

(n)Jalukan ora wewehan : seneng njejaluk ora seneng menehi.

Jati ketlusupan ruyung : kumpulane wong becik kelebon wong ala.

Jaran kerubuhan empyak : wong wis kanji (kapok) banget.

Jarit lawas ing sampire : duwe kapinteran nanging ora digunakake.

Jer basuki mawa bea : samubarang gegayuhan mbutuhake wragat.

Jujul muwul : perkara kang nambah-nambahi rekasa.

(n)Junjung ngetebake / ngebrukake : ngalembana nanging duwe maksud ngasorake.

K

Kacang ora ninggal lanjaran : kebiasa-ane anak nirokake wong tuwane.

Kadang konang : gelem ngakoni sedulur mung karo sing sugih.

Kala cacak menang cacak : samubarang panggawean becik dicoba dhisik bisa lan orane.

Kandhang langit, bantal ombak, kemul mega : wong sing ora duwe papan panggonan.

Katepang ngrangsang gunung : kegedhen karep/panjangka sing mokal bisa kelakon.

Katon kaya cempaka sawakul : tansah disenengi wong akeh.

Kaya banyu karo lenga : wong kang ora bisa rukun.

Kakehan gludug kurang udan : akeh omonge ora ana nyatane.

Kabanjiran segara madu : nemu kabegjan kang gedhe banget.

Kebat kliwat, gancang pincang : tumindak kesusu mesthi ora kebeneran.

Kebo bule mati setra : wong pinter nanging ora ana kang mbutuhake.

Kebo ilang tombok kandhang : wis kelangan, isih tombok wragat kanggo nggoleki, malah ora ketemu.

Kebo kabotan sungu : rekasa kakehan anak / tanggungan.

Kebo lumumput ing palang : ngadili perkara ora nganggo waton.

Kebo mulih menyang kandhange : wong lunga adoh bali menyang omahe / asale.

Kebo nusu gudel : wong tuwa njaluk wulang wong enom.

Kegedhen empyak kurang cagak : kegedhen karep nanging ora sembada.

Kajugrugan gunung menyan : oleh kabegjan kang gedhe banget.

Kekudhung walulang macan : ngapusi nggawa jenenge wong kang diwedeni.

Kelacak kepathak : ora bisa mungkir jalaran wis kebukten.

Kena iwake aja nganti buthek banyune : sing dikarepake bisa kelakon nanging aja nganti dadi rame/rusak.

Kencana katon wingko : senajan apik nanging ora disenengi.

Kendel ngringkel, dhadang ora godak : ngakune kendel tur pinter jebule jirih tur bodho.

Kenes ora ethes : wong sugih amuk nanging bodho.

Keplok ora tombok : wong senengane komentar thok nanging ora gelem tumindak.

Kere munggah mbale : batur dipek bojo karo bendarane.

Kere nemoni malem : wong kang bedigasan / serakah.

Kerot ora duwe untu : duwe kekarepan nanging ora duwe beaya / wragat.

Kerubuhan gunung : wong nemoni kesusahan sing gedhe banget.

Kesandhung ing rata, kebentus ing tawang : nemoni cilaka kang ora kenyana-nyana.

Ketula-tula ketali : wong kang tansah nandang sengsara.

Kethek saranggon : kumpulane wong kang tindakane ala.

Kleyang kabur kanginan, ora sanak ora kadhang : wong kang ora duwe panggonan sing tetep.

Klenthing wadah uyah : angel ninggalake pakulinan tumindak ala.

Kongsi jambul wanen : nganti tumekan tuwa banget.

Krokot ing galeng : wong kang mlarat banget.

Kriwikan dadi grojogan : prakara kang maune cilik dadi gedhe banget.

Kumenthus ora pecus : seneng umuk nanging ora sembada.

Kurung munggah lumbung : wong asor / cilik didadekake wong gedhe.

Kuthuk nggendhong kemiri : manganggo kang sarwo apik/aji liwat dalan kang mbebayani.

Kutuk marani sunduk, ula marani gebuk : njarag marani bebaya.

Kuncung nganti temekan gelung : suwe banget anggone ngenteni. 

L

Ladak kecangklak : wong kang angkuh nemoni pakewuh, marga tumindake dewe.

Lahang karoban manis : rupane bagus / ayu tur luhur budine.

Lambe satumang kari samerang : dituturi bola-bali meksa ora digugu.

Lanang kemangi : wong lanang kang jireh.

Legan golek momongan : wis kepenak malah golek rekasa.

Lumpuh ngideri jagad : duwe karepan kang mokal bisa keturutan.

M

Maju tatu mundur ajur : perkara kang sarwa pakwuh.

Matang tuna numbak luput : tansah luput kabh panggayuhan.

Mbuang tilas : ethok-ethok ora ngerti marang tumindak kang ala sing lagi dilakoni.

Meneng widara uleran : katon anteng nanging sejatin ala atine.

Menthung koja kena sembagine : rumangsane ngapusi nanging sejatine malah kena apus.

Merangi tatal : mentahi rembug kang wis mateng.

Mikul dhuwur mendhem jero : bisa njunjung drajate wong tuwa.

Milih-milih tebu oleh boleng : kakehan milih wekasan oleh kang ora becik.

Mrojol selaning garu : wong kang luput saka bebaya.

Mubra-mubra mblabar madu : wong sing sarwa kecukupan.

N

Nabok anyilih tangan : tumindak ala kanthi kongkonan uwong liya.

Ngagar metu kawul : ngojok-ojoki supaya dadi pasulayan, nanging sing diojoki ora mempan.

Ngajari bebek nglangi : panggawean sing ora ana paedahe.

Ngalasake negara : wong sing ora manut pranatane negara.

Ngalem legining gula : ngalembana kepinterane wong kang pancen pinter/sugih.

Ngaturake kidang lumayu : ngaturake barang kang wis ora ana.

Nglungguhi klasa gumelar : nindakake panggawean kang wis tumata.

Ngontragake gunung : wong cilik/asor bisa ngalahake wong luhur/gedhe, nganti gawe gegere wong akeh.

Nguthik-uthik macan dhedhe : njarag wong kang wis lilih nepsune.

Nguyahi segara : weweh marang wong sugih kang ora ana pituwase.

Nucuk ngiberake : wis disuguhi mangan mulih isih mbrekat.

Nututi layangan pedhot : nggoleki barang sepele sing wis ilang.

Nyangoni kawula minggat : ndandani barang sing tansah rusak.

Nyolong pethek : tansah mleset saka pametheke/pambatange.

O

Obah ngarep kobet mburi : tumindake penggede dadi contone/panutane kawula alit.

Opor bebek mentas awake dhewek : rampung saka rekadayane dhewe.

Ora ana banyu mili menduwur : watake anak biasane niru wong tuwane.

Ora ana kukus tanpa geni : ora ana sbab tanpa akibat.

Ora gonjo ora unus : wong kang ala atine lan rupane.

Ora mambu enthong irus : dudu sanak dudu kadhang.

Ora tembung ora tawung : njupuk barang liyan ora kandha disik.

Ora uwur ora sembur : ora gelem cawe-cawe babar pisan.

Ora kinang ora udud : ora mangan apa-apa.

Othak athik didudut angel : guneme sajak kepenak, bareng ditemeni jebule angel.

P

Palang mangan tandur : diwenehi kapercayan malah gawe kapitunan.

Pandengan karo srengenge : memungsuhan karo penguwasa.

Pandhitane antake : laire katon suci batine ala.

Pecruk (manuk kag magan iwak) tunggu bara : dipasrahi barang kang dadi kesenengan.

Pitik trondhol diumbar ing padaringan : wong ala dipasrahi barang kang aji, wekasane malah ngentek-entekake.

Pupur sadurunge benjut : ngati-ati sadurunge benjut.

R

Rampek-rampek kethek : nyedak-nyedak mung arep gawe kapitunan.

Rawe-rawe rantas malang-malang putung : samubarang kang ngalang-alangi bakal disingkirake.

Rebut balung tanpa isi : pasulayan merga barang kang sepele.

Rindhik asu digitik : dikongkon nindakake penggawean kang cocok karo kekarepane.

Rupa nggendhong rega : barang apik regane larang.

Rukun agawe santosa, crah agawe bubrah : yen padha rukun mesti padha santosa, yen padha congkrah mesthi padha bubrah/rusak.

S

Sabar sareh mesthi bakal pikoleh : tumindak samubarang aja kesusu supaya kasil.

Sabaya pati, sabaya mukti : kerukunan kang nganti tekan pati.

Sadumuk bathuk sanyari bumi : pasulayan nganti dilabuhi tekaning pati.

Sandhing kebo gupak : cedhak wong tumindak ala, bisa-bisa katut ala.

Satru mungging cangklakan : mungsuh wong kang isih sanak sedulur.

Sadhakep awe-awe : wis ninggalake tumindak ala, nanging batien isih kepengin nglakoni maneh.

Sembur-sembur adus, siram-siram bayem : bisa kalaksanan marga oleh pandongane wong akeh.

Sepi ing pamrih, rame ing gawe : nindakake panggaweyan kanthi ora melik/pamrih apa-apa.

Sing sapa salah bakal seleh : sing sapa salah bakal konangan.

Sluman slumun slamet : senajan kurang ati-ati isih diparingi slamet.

Sumur lumaku tinimba, gong lumaku tinabuh : wong kang kumudu-kudu dijaluki piwulang/ditakoni.

T

Tebu tuwuh socane : prakara kang wus apik, bubrah marga ana sing ngrusuhi.

Tega larane ora tega patine : senajan negakake rekasane, nanging isih menehi pitulungan.

Tekek mati ing ulone : nemoni cilaka margo saka guneme dhewe.

Tembang rawat-rawat, ujare mbok bakul sunambiwara : kabar kang durung mesthi salah lan benere.

Timun jinara : prakara gampang banget.

Timun mungsuh duren : wong cilik mungsuh wang kuwat/panguwasa, mesthi kalahe.

Timun wungkuk jaga imbuh : wong bodho kanggone yen kekurangan wae.

Tinggal glanggang colong playu : ninggalake papan pasulayan.

Tulung (nulung) menthung : katone nulungi jebule malah nyilakani.

Tumbak cucukan : wong sing seneng adu-adu.

Tuna sathak bathi sanak : rugi bandha nanging bathi paseduluran.

Tunggak jarak mrajak tunggak jati mati : prakara ala ngambra-ambra, prakara becik kari sethitik.

U

Ucul saka kudangan : luput saka gegayuhane.

Ulat madhep ati manteb : wis manteb banget kekarepane.

Undaking pawarta, sudaning kiriman : biasane pawarta iku beda karo kasunyatane.

Ungak-ungak pager arang : ngisin-isini.

W

Welas tanpa lalis : karepe welas nanging malah gawe kapitunan.

Wis kebak sundukane : wis akeh banget kaluputane.

Wiwit kuncung nganti gelung : wiwit cilik nganti gedhe tuwa.

Y

Yitna yuwana mati lena : sing ngati-ati bakal slamet, sing sembrana bakal cilaka.

Yiyidan mungging rampadan : biyene wong durjana/culika saiki dadi wong sing alim.

Yuwana mati lena : wong becik nemoni cilaka marga kurang ngati-ati.

Yuyu rumpung mbarong ronge : omahe magrong-magrong nanging sejatine mlarat.

sumber:
wikipedia.org
Pepak Bahasa Jawa

Aku hidup,
Entah di Dunia apa...?
Dimana,
upah para pencerdas kehidupan bangsa tidak seberapa
Dibandingkan,
Pesolek sinema kotak berkaca penghancur moral bangsa.

Akulturasi dan Asimilasi

Akulturasi dan Asimilasi terkadang terdengar sangat familiar ditelinga kita, namun apakah kita memahami arti dari masing-masing kata tersebut?. Karena itu dalam blog ini saya mencoba membahasnya karena mungkin banyak orang yang belum mengetahuinya, bukan bermaksud untuk merendahkan dan menggurui para blogger, namun kita coba untuk sharing informasi yang kita ketahui.

Akulturasi

Akulturasi mempunyai berbagai arti diantara para sarjana antropologi, tetapi semua sepaham bahwa sebuah proses akulturasi disebabkan sekelompok manusia yang berkebudayaan dihadapkan dengan kebudayaan asing yang berbeda sehingga lambat-laun kebudayaan asing itu diterima dan melebur dengan kebudayaan setempat.

            Proses akulturasi memang sudah sejak dahulu ada dalam sejarah kebudayaan manusia, tetapi akulturasi yang mempunyai sifat khusus baru timbul ketika budaya yang berkembang di Eropa Barat mulai menyebar ke seluruh penjuru dunia dan kita mengetahui bahwa bangsa Eropa waktu itu mulai menyebar keseluruh dunia mulai abad 15. Dengan meluasnya kebudayaan barat di seantero jagad membuat masalah-masalah penelitian tentang kebudayaan asli semakin sulit atau bahkan tidak mungkin diteliti oleh para sarjana antropologi, karena diseluruh muka bumi hampir tidak ada lagi suku bangsa asli seperti itu. Tetapi mengkaji akulturasi kebudayaan pada setiap kebudayaan dianggap penting karena kebudayaan merupakan suatu identitas bangsa, maka banyak kalangan antropolog sebelum perang dunia I dan II bahkan pada masa kolonialisme imperialisme yang meneliti tentang akulturasi budaya menjadikan ilmu antropologi dikalangan semua orang menjadi sebuah kebutuhan.

            Penelitian proses akulturasi merupakan bagian yang tidak mudah, selain harus dengan bukti-bukti tertulis para antropolog juga harus menggunakan metode-metode penelitian sejarah paling tidak meminta bantuan kepada ahli sejarah karena berkaitan dengan kaian masa yang telah lalu. Dari bahan kajian akulturasi budaya,  unsur  individu merupakan sosok yang dianggap penting dalam hal proses akulturasi pada setiap daerah. Hal ini karena setiap individu seperti pedagang akan membawa barang-barang yang berhubungan kebudayaan asing ataupun para pendeta yang mengajarkan ajarannya. Tentu ada reaksi tertentu jika datang kebudayaan asing yang masuk ke daerahnya namun lambat-laun karena sudah banyak ataupun sudah seringnya orang menggunakan semua akan berbaur menjadi suatu kebudayaan baru.

Asimilasi

Asimilasi adalah proses sosial yang timbul bila ada golongan manusia yang mempunyai latar belakang yang berbeda, saling bergaul secara intensif untuk waktu yang lama, sehingga golongan tadi masing-masing berubah sifatnya yang khas dan juga unsur-unsur masing-masing berubah wujud menjadi unsur-unsur kebudayaan campuran.

Proses asimilasi banyak diteliti oleh para sosiolog dari berbagai daerah dan yang timbul masalah adalah suatu gesekan individu ataupun kelompok yang berbeda seperti asia dengan eropa ataupun seperti indonesia yang mempunyai banyak suku dan agama. Penelitian dari para ahli terbukti asimilasi hanya terjadi pada kelompok-kelompok yang bergaul dalam satu pergaulan yang intensif atau berkepanjangan.

Jadi??

Akulturasi dan Asimilasi bila dilihat secara arti luas memang sama yaitu percampuran suatu unsur-unsur sosial masyarakat pada setiap kelompok. Namun, pada akulturasi disini lebih terfokus pada percampuran budaya yang ada di dunia seperti budaya eropa yang berakulturasi dengan budaya-budaya yang ada di penjuru dunia karena adanya masa kolonial dan imperial sebagai pemicunya. Sedangkan pada proses asimilasi percampuran unsur tersebut hanya bersifat individual ataupun paling besar suatu kelompok dan prosesnyapun tidak tercampur begitu saja, dikarenakan objeknya terlalu detail asimilasi membutuhkan interaksi setiap kelompok ataupun individu secara intensif untuk dapat menjadikan unsur-unsur kebudayaan campuran pada suatu kelompok tersebut dan bisa disebut dengan asimilasi.

Pidato Jawaharlal Nehru Di Delhi (Konfrensi Inter Asia 20–25 Januari 1949)

“Friends and fellow Asians! What has brought you here, men and women of Asia? Why have you come from the various countries of this mother continent of ours and gathered together in the ancient city of Delhi? Some of us, greatly daring, sent you invitation for this Conference and you gave a warm welcome to that invitation. And yet it was not merely that call from us but some deeper urge that brought you here.

We stand at the end of an era and on the threshold of a new period of history. Standing on this watershed which divides two epochs of human history and endeavour, we can look back on our long past and look forward to the future that is taking shape before our eyes. Asia, after a long period of quiescence, has suddenly become important again in world affairs. If we view the millennia of history, this continent of Asia, with which Egypt has been so intimately connected in cultural fellowship, has played a mighty role in the evolution of humanity. It was there that civilization began and man started on his unending adventure of life. Here the mind of man searched unceasingly for truth and the spirit of man shone out like a beacon which lightened up the whole world.

" This dynamic Asia from which great streams of culture flowed in all directions, gradually became static and unchanging. "

This dynamic Asia from which great streams of culture flowed in all directions, gradually became static and unchanging. Other peoples and other continents came to the fore and with their dynamism spread out and took possession of great parts of the world. This mighty continent became just a field for the rival imperialisms of Europe, and Europe became the centre of history and progress in human affairs.

A change is coming over the scene now and Asia is again finding herself. We live in a tremendous age of transition and already the next stage takes shape when Asia takes her rightful place with the other continents.

It is at this great moment that we meet here and it is the pride and privilege of the people of India to welcome their fellow Asians from other countries, to confer with them about the present and the future, and lay the foundation of our mutual progress, well-being and friendship.

The idea of having an Asian Conference is not new and many people have thought of it. It is indeed surprising that it should not have been held many years earlier, yet perhaps the time was not ripe for it and any attempt to do so would have been superficial and not in tune with world events. It so happened that we in India convened this Conference, but the idea of such a Conference arose simultaneously in many minds and in many countries of Asia. There was a widespread urge and an awareness that the time had come for us, peoples of Asia, to meet together, to hold together and to advance together. It was not only a vague desire but a compulsion of events that forced all of us to think along these lines. Because of this, the invitation we in India sent out brought an answering echo and a magnificent response from every country of Asia.

" Perhaps one of the notable consequences of the European domination of Asia has been the isolation of the countries of Asia from one another. "

We welcome you delegates and representatives from China, that great country to which Asia owes so much and from which so much is expected; from Egypt and the Arab countries of western Asia, inheritors of a proud culture which spread far and wide and influenced India greatly; from Iran whose contacts with India go back to the dawn of history; from Indonesia and Indo-China whose history in intertwined with India’s culture, and where recently the battle of freedom has continued — a reminder to us that freedom must be won and cannot come as a gift; from Turkey that has been rejuvenated by the genious of a great leader; from Korea and Mongolia, Siam, Malaya and the Philippines; from the Soviet Republics of Asia which have advanced so rapidly in our generation and which have so many lessons to teach us; from our neighbors Afghanistan, Tibet, Nepal, Bhutan, Burma and Ceylon to whom we look especially for co-operation and close and friendly intercourse. Asia is very well represented at this Conference, and if one or two countries have been unable to send representatives, this was due to no lack of desire on their part or ours, but circumstances beyond our control came in the way. We welcome also observers from Australia and New Zealand because we have many problems in common, especially in the Pacific and in the Southeast region of Asia, and we have to co-operate together to find solutions.

As we meet here today, the long past of Asia rises up before us, the troubles of recent years fade away, and a thousand memories revive. But I shall not speak to you of these past ages with their glories and triumphs and failures, nor of more recent times which have oppressed us so much and which still pursue us in some measure.

During the past two hundred years we have seen the growth of Western imperialism and of the reduction of large parts of Asia to colonial or semi-colonial status. Much has happened during these years, but perhaps one of the notable consequences of the European domination of Asia has been the isolation of the countries of Asia from one another. India always had contacts and intercourse with her neighbor countries in the Northwest, the Northeast, the East and the Southeast. With the coming of British rule in India these contacts were broken off and India was almost completely isolated from the rest of Asia. The old land routes almost ceased to function and our chief window to the outer world looked out on the sea routes which led to England. A similar process affected the other countries of Asia also. Their entire economy was bound up with some European imperialism or other; even culturally they looked towards Europe and not to their own friends and neighbors from whom they had derived so much in the past.

Today this isolation is breaking down because of many reasons, political and other. The old imperialisms are fading away. The land routes have revived and air travel suddenly brings us very near to each other. This Conference itself is significant as an expression of that deeper urge to the mind and spirit of Asia which has persisted in spite of the isolationism which grew up during the years of European domination. As that domination goes, the walls that surrounded us fall down and we look at each other again and meet as old friends long parted.

In this Conference and in this work there are no leaders and no followers. All countries of Asia have to meet together on an equal basis in a common task and endeavour. It is fitting that India should play her part in this new phase of Asian development. Apart from the fact that India herself is emerging into freedom and independence, she is the compelling factor, and a geographically she is so situated as to be the meeting point of western and northern and eastern and southeast Asia. Streams of culture have come to India from the west and the east and been absorbed in India, producing the rich and variegated culture which is India today. At the same time, streams of culture have flowed from India to distant parts of Asia. If you would know India you have to go to Afghanistan and Western Asia, to Central Asia, to China and Japan and to the countries of Southeast Asia. There you will find magnificent evidence of the vitality of India’s culture which spread out and influenced vast numbers of people.

There came the great cultural stream from Iran to India in remote antiquity. And then the constant intercourse between India and the Far East, notably China. In later years Southeast Asia witnessed an amazing efflorescence of Indian art and culture. The mighty stream which started from Arabia and developed as a mixed Irano-Arabic culture poured into India. All these came to us and influenced us and yet so great was the powerful impress of India’s own mind and culture that it could accept them without being itself swept away or overwhelmed. Nevertheless we all changed in the process and in India today all of us are mixed products of these various influences. An Indian, wherever he may go in Asia, feels a sense of kinship with the land he visits and the people he meets.

" The countries of Asia can no longer be used as pawns by others; they are bound to have their own policies in world affairs. "

I do not wish to speak to you of the past but rather of the present. We meet here not to discuss our past history and contacts but to forge links for the future. And may I say here that this Conference, and the idea underlying it, is no way aggressive or against any other continent or country. Ever since news of this Conference went abroad some people in Europe and America have viewed it with doubt imagining that this was some kind of a Pan-Asian movement directed against Europe or America. We have no designs against anybody; ours is the great design of promoting peace and progress all over the world. For too long we Asia have been petitioners in Western courts and chancellories. That story must now belong to the past. We propose to stand on our own feet and to co-operate with all others who are prepared to co-operate with us. We do not intend to be the plaything of others.

In this crisis in world history Asia will necessarily play a vital role. The countries of Asia can no longer be used as pawns by others; they are bound to have their own policies in world affairs. Europe and America have contributed very greatly to human progress and for that we must yield them praise and honour, and learn from them the many lessons they hay to teach. But the West has also driven us into wars and conflicts without number and even now, the day after a terrible war, there is talk of further wars in the atomic age that is upon us. In this atomic age Asia will have to function effectively in the maintenance of peace. Indeed there can be no peace unless Asia plays her part. There is today conflict in many countries, and all of us in Asia are full of our own troubles. Nevertheless, the whole spirit and outlook of Asia are peaceful, and the emergence of Asia in world affairs will be powerful influence for world peace.

Peace can only come when nations are free and also when human beings everywhere have freedom and security and opportunity. Peace and freedom, therefore, have to be considered both in their political and economic aspects. The countries of Asia, we must remember, are very backward and the standards of life are appallingly low. These economic problems demand urgent solution or else crisis and disaster might overwhelm us. We have, therefore, to think in terms of the common man and fashion our political, social, and economic structure so that the burdens that have crushed him be removed, and he may have full opportunity for growth.

We have arrived at a stage in human affairs when the ideal of that ‘One World’ and some kind of a world federation seems to be essential though there are many dangers and obstacles in the way. We should work for that ideal and not any grouping which comes in the way of this larger world group. We therefore support the United Nations structure which is painfully emerging from its infancy. but in order to have ‘One World’, we must also in Asia think of the countries of Asia co-operating together for that larger ideal.

This conference, in a small measure, represents this bringing together of the countries of Asia. Whatever it may achieve, the mere fact of its taking place is itself of historic significance. Indeed this occasion is unique in history for never before has such a gathering met together at any place. So even in meeting we have achieved much and I have no doubt that out of this meeting greater things will come. When the history of our present times is written, this event may well stand out as a landmark which divides the past of Asia from the future. And because we are participating in this making of history something of the greatness of historic events comes to us all.

" We shall not discuss the internal politics of any country because that is rather beyond the scope of our present meeting. "

This Conference will split up into committees and groups to discuss various problems which are common concerns to all of us. We shall not discuss the internal politics of any country because that is rather beyond the scope of our present meeting. Naturally we are interested in these internal politics because they act and react on each other, but we may not discuss them at this stage, for if we do so, we may lose ourselves in interminable arguments and complications. We may fail to achieve the purpose for which we have met. I hope that out of this Conference some permanent Asian Institute for the study of common problems and to bring about closer relations will emerge; also perhaps a School of Asian Studies. further, we might be able to organise interchange of visits and exchanges of students and professors so that we might know each other better. There is much else we can do, but I shall not venture to enumerate all the subjects for it is for you to discuss them and arrive at some decisions.

We seek no narrow nationalism. Nationalism has a place in each country and should be fostered, but it must not be allowed to become aggressive and come in the way of international development. Asia stretches her hand out in friendship to Europe and America as well as to our suffering brethren in Africa. We must help them to take their rightful place in the human family. The freedom that we envisage is not to be confined to this nation or that or to a particular people, but must spread out over the whole human race. That universal human freedom cannot also be based in the supremacy of any particular class. It must be the freedom of the common man everywhere and full of opportunities for him to develop.

We think today of the great architects of Asian freedom — Sun Yat-sen, Zaghlul Pasha, the Ataturk Kemal Pasha and others, whose labours have borne fruit. We think also of that great figure whose labours and whose inspiration have brought India to the threshold of her independence — Mahatma Gandhi. We miss him at this Conference and I yet hope that he may visit us before our labours end. He is engrossed in the service of the common man in India, and even this Conference could not drag him away from it.

All over Asia we are passing through trials and tribulations. In India also you will see conflict and trouble. Let us not be disheartened by this: this is inevitable in an age of mighty transition. There is a new vitality and powerful creative impulse in all the peoples of Asia. The masses are awake and demand their heritage. Strong winds are blowing all over Asia. Let us not be afraid of them but rather welcome them for only with their help can we build the new Asia of our dreams. Let us have faith in these great new forces and the things which are taking shape. Above all let us have faith in the human spirit which Asia symbolised for these long ages past.”

(Jawaharlal Nehru)

Pidato Bung Tomo 10 november 1945

Ini adalah pidato dari bung Tomo untuk membakar semangat para pejuang kemerdekaan di Surabaya, saat itu sekutu Belanda pada Agresi militer menyerang Surabaya dari darat, laut maupun udara.....

Bismillahirrahmanirrahiim.....
MERDEKA!!!

Saudara-saudara rakyat jelata di seluruh Indonesia,
Terutama, saudara-saudara penduduk kota Surabaya
Kita semuanya telah mengetahui bahwa hari ini tentara Inggris telah menyebarkan pamlet-pamlet yang memberikan suatu ancaman kepaDa kita semua.
Kita diwajibkan untuk dalam waktu yang mereka tentukan, menyerahkan senjata-senjata yang kita rebut dari tentara Jepang. Mereka telah minta supaya kita datang pada mereka itu dengan mengangkat tangan.
Mereka telah minta supaya kita semua datang kepada mereka itu dengan membawa bendera putih tanda menyerah kepada mereka.

Saudara-saudara,
didalam pertempuran-pertempuran yang lampau, kita sekali lagi telah menunjukkan bahwa rakyat Indonesia di Surabaya
Pemuda-pemuda yang berasal dari Maluku,
Pemuda-pemuda yang berasal dari Sulawesi,
Pemuda-pemuda yang berasal dari pulau Bali,

Pemuda-pemuda yang berasal dari Kalimantan,
Pemuda-pemuda dari seluruh Sumatera,
Pemudah Aceh, Pemuda Tapanuli, dan seluruh Pemuda Indonesia yang ada di Surabaya ini,

Di dalam pasukan-pasukan mereka masing-masing dengan pasukan-pasukan rakyat yang dibentuk di kampung-kampung,
telah menunjukkan satu pertahanan yang tidak bisa dijebol,
telah menunjukkan satu kekuatan sehingga mereka itu terjepit di mana-mana.

Hanya karena taktik yang licik daripada mereka itu, saudara-saudara
Dengan mendatangkan presiden dan pemimpin-pemimpin lainnya ke Surabaya ini, maka kita tunduk untuk menghentikan pertempuran.
Tetapi pada masa itu mereka telah memperkuat diri, dan setelah kuat sekarang inilah keadaannya.

Saudara-saudara Kita semuanya,
Kita bangsa Indonesia yang ada di Surabaya ini akan menerima tantangan tentara Inggris ini.
Dan kalau pimpinan tentara Inggris yang ada di Surabaya ingin mendengarkan jawaban Rakyat Indonesia,
Ingin mendengarkan jawaban seluruh pemuda Indonesia yang ada di Surabaya ini,
Dengarkanlah ini hai tentara Inggris,
Ini jawaban Rakyat Surabaya..
Ini jawaban Pemuda Indonesia kepada koe sekalian
Hai tentara inggris!!!
Koe menghendaki bahwa kita ini akan membawa bendera putih takluk kepadamu,
menyuruh kita membawa senjata-senjata yang kita rampas dari Jepang untuk diserahkan keapda mu

Tuntutan itu walaupun kita tahu bahwa
koe sekalian akan mengancam kita untuk menggempur kita dengan seluruh kekuatan yang ada,
tetapi inilah jawaban kita:
Selama banteng-banteng Indonesia masih mempunyai darah merah yang dapat membikin secarik kain putih menjadi merah dan putih,
maka selama itu tidak akan kita mau menyerah kepada siapapun juga!!!

Saudara-saudara rakyat Surabaya,
siaplah keadaan genting tetapi saja peringatkan sekali lagi, jangan mulau menembak,
baru kalau kita ditembak, maka kita akan ganti menyerang mereka itu.

Kita tunjukkan bahwa kita adalah benar-benar orang yang ingin merdeka.
Dan untuk kita, saudara-saudara, lebih baik kita hancur lebur daripada tidak merdeka.

Semboyan kita tetap: MERDEKA ATAU MATI.

Dan kita yakin, saudara-saudara, pada akhirnya pastilah kemenangan akan jatuh ke tangan kita
sebab Allah selalu berada di pihak yang benar
percayalah saudara-saudara,
Tuhan akan melindungi kita sekalian.

Allahu Akbar...!! Allahu Akbar...! Allahu Akbar...!!!
MERDEKA!!!

( Bung Tomo )

Puisi Buya HAMKA untuk M. Natsir

Kepada Saudaraku M. Natsir

Meskipun bersilang keris di leher
Berkilat pedang di hadapan matamu
Namun yang benar kau sebut juga benar
Cita Muhammad biarlah lahir
Bongkar apinya sampai bertemu
Hidangkan di atas persada nusa
Jibril berdiri sebelah kananmu
Mikail berdiri sebelah kiri
Lindungan Ilahi memberimu tenaga
Suka dan duka kita hadapi
Suaramu wahai Natsir, suara kaum - mu
Kemana lagi, Natsir kemana kita lagi
Ini berjuta kawan sepaham
Hidup dan mati bersama -sama
Untuk menuntut Ridha Ilahi
Dan aku pun masukkan
Dalam daftarmu …….!

(Buya HAMKA))