When Sukarno was young, in 1926, he wrote about Nationalism, Islamism, and Marxism, and people took them for granted. In the 20s, Marx's thoughts, especially his sharp criticism of capitalism, had a vast influence among the young intellectuals of the Indonesian national movement. But 35 years later, when Sukarno modified it into NASAKOM, Sukarno jumped into another dimension. The leap that finally landed the nation into a national tragedy was the emergence of the September 30 Movement in 1965 with all its consequences. From the realm of ideals, Sukarno jumped into the harsh realm of political power struggles. Sukarno did not pay enough attention to the PKI as a genuine communist party with a Marxist-Leninist ideology that rejected democratic pluralism. The party's peculiarities differed from those of nationalist and religious-based parties.
Karl Heinrich Marx and the Marxism that Sukarno Studied
Karl Heinrich Marx, whose name became a famous "Marxism," was born on May 5, 1818, in Trier, Rhineland, Germany. In this city, his father, Marx, practiced as a lawyer. Karl Marx finished his schooling in Trier at 17, and in 1835 became a student at the Faculty of Law at the University of Bonn and, in 1986, moved to the University of Berlin.
One distinctive element in Marx's thought was that his thought did not dwell in the realm of theory but rather as the ideology of Marxism and communism, becoming a social and even political force. Marx developed an essentially philosophical thought that later became a theory of the struggle for many generations of various liberation movements. At the same time, he was known in all walks of life as a symbol of work.
Marx never understood his thought as a purely theoretical-intellectual endeavor but a real and practical attempt to create better living conditions. Marx always demanded that philosophy be useful and the driver of social change. Marxism is not the same as Karl Marx's teachings, communism, let alone socialism. Through his various ideas, Marx achieved his official teachings, which, with his approval, especially by Engels, were standardized into "Marxism" (also Marx's official theory and the theory of scientific socialism) which Lenin later formalized or modified again into a component of "Marxism-Leninism," the official ideology of the communists.
Moral ideals and scientific knowledge of the laws of the development of society drove Marx's socialism here. Marx's approach thus changed from being purely philosophical to increasingly sociological. Marx gave a picture of man as supposedly free and universal, individual and social and natural; this is where Marx's humanism is seen. In his analysis, Karl Marx was also able to ascertain that capitalism contains the seeds of collapse in itself and that the failure of capitalism will inevitably result in a socialist society.
Marx's critique of religion made his entire conception seem atheist. It began with Feurbach's criticism of religion in his view that man must dismantle religion to realize his potential. Theology must be anthropology. This criticism of Feuerbach became the starting point for all later Marx's thinking. Marx also wrote that man makes religion, not religion makes man. Religion is the realization of human nature in wishful thinking, so it is a sign that man has yet to succeed in realizing his essence. Religion is a sign of human alienation but not its basis.
Thus, according to Marx, criticism of religion must be criticism of society. Criticism of faith alone is useless because it does not change what gave birth to belief. It is not religion that should be criticized, but culture. The criticism of heaven turned into the criticism of the world, the criticism of faith into the criticism of law, and the criticism of theology into the criticism of politics. So it is not religion that should be investigated, but man, because man is its factual basis. Marx questioned what circumstances make people want to be religious. Thus, religious criticism led Marx to realize that the real target of criticism in society.
The Influence of Marxism on Sukarno's Thought
Many people do not doubt the considerable influence of Marx in Sukarno's thought. Since he was a first-semester student, he has learned and known the theory of Marxism from a social-democratic HBS teacher to understand the idea by reading many Marxism books of all shades.
Sukarno's theory of Marxism was the only theory considered competent to solve historical, political, and societal problems. His ideas or thoughts about the separation of religion and state and his criticism of Islam were influenced by Karl Marx's criticism of faith; in his view, the root of the problem is in society, in addition to being a socioeconomic analysis of Indonesia. Likewise, Sukarno's Marhaenism is Marxism applied to the situation and conditions in Indonesia.
But Sukarno did not just apply Marxism. He also boldly and creatively revised Marxism. Among other things, by getting rid of the dominant role of the proletariat to be replaced by Marhaen. The Marhaen are the needy people in Indonesia, in contrast to the proletariat, who still own the means of production, albeit on a small scale. Another Marxist theory that Sukarno did not use was a class struggle because he saw that in Indonesia, it was necessary to unite various groups to expel colonialism that had collaborated with capitalism and imperialism. And unlike Marx, who did not like nationalism, Sukarno considered the important role of nationalism in fighting capitalism and imperialism in Indonesia. ***
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