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Marhaen atawa Sato?
Sawatara poe katoekang di aloen-aloen Bekasi
aja maen bal antara veldpolitie Tjililitan djeung
Bekasi.
Dina ngawitan maen noe djadi toekang fulitna,
oeraang Indonesia kalawan dipaksa koe hidji
Walanda, atoeh da noerot te meunang emboeng.
Ngawitan kira poekoel 5 sore, sanggeus fluit
disada, toeloej spelers spelers paboroboro
mareboetkeun koelit boeled, waktoe harita mah
katjida reuseupna, eta pamenan teh, nepi noe
sakabeh noe laladjo bener bener
ngabaandoenganana.
Tapi koemaha djadina?
Sanggeus 10 menit lilana maen, eta koelit
buleud maksa menta liwat ka lawang goelna
Tjililitan, nepi ka noe djaga lawang teu bisa nolak
kana pamenta koelit buleud.
NAH! tidinja mah pamaenan djadi robah
lantaran 2 spelers Walanda Tjililitan ngawitan
bendoe, malah sapedah noe laladjo soerak, eta
doea Walnda ngaloearkeun omongan noe teu
soeroep aja di oetjapan (omongan) Walanda, noe
ngakoe jen bangsa Walanda leuwih sopan tibatan
Inlander.
Atoeh nu laladjo teh pada kaget pokna; ....
lantaran toekang fluitna ganti koe Walanda
bawana ti Tjililitan, bet aneh saoemoer doemeh
njoenjoehoen hoeloe kakara manggih maen bal
make toekang fluit doeaan, atoeh eta tjenah teu
pertjaja ka inlander, naha teu ti mimitina bae atoeh
koe Walanda?
Ieu mah gara-gara
Ana prak teh, euleuh-euleuh, teu salah tina
sangkaan, ana belesat teh eta sapatoe diajoen mani
ting boerinjaj, kawas kilat njamber mangsana;
atoeh da poegoeh spelers Bekasi mah kabeh oge
talandjang kaki boeboehan Inlander ieu sok
bororaah make sapatoe dina maen bal, sakalieun
dina dienst patrouile masih aya noe ingkoed-
ingkoedan dan tatjan pati...
Be ! Ti dinja mah djadi morongkod kawas
budak nendjo banguarongan, njepak oge ngan
tamba hente bae, atoeh gampangen naker, nepi ka
eta koelit boeled teh, 2 kala ngagandeuang
ngaliwat bari reunja renju ka hareupeun toekang
djaga lawang goel Bekasi.
Noe laladjo sorak bakating keuhel ka spelers
Bekasi: “Na bet maen teh djadi leles?”
Amboe-amboe ari sengor teh eta Walanda noe
2 mani matak oeringkak boeloe poendoek, bari
njanggerengan nembongkeun siehoengna pokna:”
Si! Babi! lee aloe Bekasi!? Baik nanti kaloe habis
main akoe poekoel, akoe boekan toekang roempoet,
ASOE!”.
Koemaha kadjadian sanggeusna maen?
Poegoeh bae doeka saha ngaranna ti tengah-
tengah aloon-aloon loempat ka sisi, serepet
gampleng! gampleng! peureupna kana beungeut
inlander, sihoreng noe djadi korban peureup teh,
sahidji veldpolitie Bekasi ngaran Samoed asal
Madoera, manehna hookeun sabab teu roemasa
boga dosa.
Diantarana aja hidji indonesier mere inget ka
eta Walanda poka: “Toean! itu orang djangan
dipoekoel sebab belon tentoe salahnja dan kaloe
salah boleh ditoentoet di pengadilan sebab ta’ ada
wet poekoel”.
Djawabna:” Biar! Segala matjam toekang
roempoet ini, loe taoe goea orang apa? Toch
dienda f.100,- atawa f.200 djuga goe mampoe
bajar. Good Verdboom!!!”.
Tah eta, omongan Walanda teh ana dipikir
dibolak balik di rarasakeun koe hate noe waras,
manehna teh ngabedakeun yen aing mah Walanda,
koenaon sia inlander koemawani soerak di
hareupeun aing? Tah geuning njata yen manehna
teh kamagoengan sapedah Walanda, sapedah
pangkat, padahal ari ceuk pikiran sim koering mah,
dina lebah dinja teu aja pangkat, te aja toekang
roempoet ; aja soteh spelers voetbal minangka
tongtonan djeung noe laladjona.
The above text is quite interesting. It was a harsh
sarcasm entitled “Marhaen atawa Sato?” which
literally translates “Marhaen or Animal?” Marhaen is
a term used by Sukarno to attribute the poor farmers
who did not own lands. They tilled lands of the
masters on which their lives were heavily dependent.
However, being poor does not mean they did not have
any dignity. Sukarno even deemed that they were
revolutionary agents. Marhaenism is a variant of
Marxism. In Sukarno’s perspective, the poor
Indonesian farmers at that time were analogous to the
proletarians in a capitalist society. “Sato” is a
derogatory term attributive to the human misbehavior
analogous to that of animals.
“Marhaen or Animal” was to question the Dutch
misbehaviors in a football match. The story was about
a football match at the alun-alun of Bekasi between
the Bekasi police patrol football team and the Cililitan
police patrol football team. The Bekasi team
symbolized the native Indonesians, and the Cililitan
team the Europeans. The Bekasi team did not wear
football shoes as they could not afford them, and the
Cililitan team did because they were Dutch.
The Relationship Between the Native Indonesians and the Dutch Colonizers as Described in the Sipatahoenan Newspaper
47