{"id":7480,"date":"2017-08-26T10:11:55","date_gmt":"2017-08-26T03:11:55","guid":{"rendered":"http:\/\/arkipel.org\/?p=7480"},"modified":"2017-08-29T17:44:38","modified_gmt":"2017-08-29T10:44:38","slug":"the-implicit-colonialism","status":"publish","type":"post","link":"https:\/\/arkipel.org\/the-implicit-colonialism\/","title":{"rendered":"The Implicit Colonialism"},"content":{"rendered":"[vc_row][vc_column][vc_tabs][vc_tab title=”Bahasa Indonesia” tab_id=”1504001514-1-15″][vc_column_text title=”Kolonialisme Terselubung”]Saya pribadi selalu tertarik pada filem-filem yang mengambil tema mengenai sejarah kolonialisme, sisa-sisa pilu yang ditinggalkan, dan bagaimana rakyat hidup berdampingan dengan itu semua. Benua Afrika dengan segala keeksotisan dan problematikanya selalu menarik untuk diperbincangkan. Dalam presentasi khusus dari Jean-Marie Teno ini, saya melihat Afrika secara lebih mendalam. Saya dan penonton yang lain dibawa pada problematika paling pelik mengenai jiwa dan jati diri warga Afrika yang dirampas secara halus oleh para misionaris. Begitu menohok, seolah-olah saya merasa gerah pada bagaimana secara terselubung, dengan panji-panji agama dan hal-hal surgawi, jati diri suatu kelompok dirampas.<\/p>\n
\"\"

Jean-Marie Teno, didampingi oleh Hafiz Rancajale, memberikan penjelasan mengenai filemnya.<\/p><\/div>\n

Di hari terakhir festival, ARKIPEL menyajikan presentasi khusus dari Jean-Marie Teno, seorang sutradara Kamerun yang saat ini tinggal di Paris. Bertempat di GoetheHaus tanggal 25 Agustus 2017, presentasi khusus bagian kedua ini menyajikan dua karya Teno yang mengambil latar di Kamerun, Afrika. Penonton disuguhkan tentang gambaran sisa-sisa kolonialisme yang sedikit banyak mengubah Afrika dan cerminan jiwa leluhurnya.<\/p>\n

Kisah dua sahabat yang saling bertukar cerita di filem pertama cukup membuat saya terharu dan miris. Surat-surat yang dilayangkan pada satu sama lain menggambarkan kondisi ketimpangan sosial dan ekonomi yang terjadi di sebagian banyak negara ketiga. Biografi pendek masa kecil keduanya terkemas dengan sangat rapi di pedesaan di mana keduanya saling menghabiskan masa kecil.<\/p>\n

Semakin dewasa umur seseorang, maka ia akan bersiap untuk pergi meninggalkan kampung halamannya untuk hidup mandiri. Satu dari mereka memutuskan untuk pergi ke kota, satunya lagi memutuskan untuk tetap tinggal di desa. Seperti yang dilakukan oleh saya dan sahabat saya yang berjauhan, maka saya dan sahabat saya akan saling bertukar kabar dan cerita lewat pesan singkat atau surel. Mereka begitu asyik menceritakan kisah mereka dengan kata-kata yang jenaka yang tak jarang membuat penonton tertawa. Namun, saya menyadari bahwa di balik kejenakaan itu, tersimpan kepiluan yang menggambarkan perbedaan sosial dan ekonomi yang sangat kontras di antara keduanya. Satunya menceritakan tentang pembangunan jalan raya yang semakin baik, satunya menceritakan tentang perkembangan ayam yang dipeliharanya. Dalam skripnya, Teno tidak secara eksplisit menggambarkan ketimpangan yang ada. Namun, dengan perbedaan-perbedaan yang lucu dan jenaka, ia hendak memperlihatkan itu semua. Filem Homage<\/em> ini pada akhirnya sukses membuat saya dan penonton tertawa, namun ditinggalkan dengan kesan dan pesan yang membuat hati teriris-iris.<\/p>\n

Filem kedua sangatlah bombastis, setidaknya bagi saya yang menganut agama Kristiani. Saya selalu saja berpikir bahwa karya misionaris adalah sebuah tindakan yang amat baik dan mulia, sebab dapat membawa seseorang atau bahkan sekelompok orang menuju kehidupan yang lebih baik dalam kasih Kristus. Namun, Teno secara cerdik dan berani mengulik keanehan dan kejanggalan di balik aksi misionaris tersebut, yang justru membawa bibit-bibit kolonialisme.<\/p>\n

Filem berjudul Le Malentendu Colonial<\/em> (atau The Colonial Misunderstanding<\/em>) secara ringkas hendak menceritakan bagaimana bibit-bibit kolonialisme dibawa oleh para Misionaris Jerman di tanah Afrika. Bagi saya, tentu ini sangat menarik sekaligus mencekik leher, sebab kristianitas yang seharusnya membebaskan seseorang menuju hidup yang lebih mulia, malah membawa mereka pada kolonialisme dan penjajahan yang dilakukan secara terselubung. Bukan agamanya yang salah, tapi bagaimana intrik di dalamnya yang justru memaksa warga Afrika untuk mengakui bahwa satu-satunya jalan menuju modernitas hanyalah lewat Eropa belaka. Kristianitas menjadi komoditi yang secara terselubung diperjual-belikan dengan leluhur dan jiwa warga Afrika itu sendiri. Atau malah, di benak saya sempat terbersit betapa tindakan semacam ini seperti sebuah multilevel marketing<\/em>, di mana para misionarisnya sedang mencari banyak downline<\/em> dengan menjanjikan banyak hal-hal baik pada calon downline<\/em>-nya.<\/p>\n

Afrika begitu banyak setan-setan yang harus dibasmi, dengan cahaya Kristiani, kira-kira (saya tidak ingat pasti) begitulah satu kalimat yang lucu namun terkesan sangat arogan. Memang, secara garis besar, filem ini hendak mengekspos pemaksaan yang dilakukan oleh para misionaris terhadap warga Namibia untuk menerima modernitas dan kehidupan ala Eropa. Pencekokan semacam itu membuat leluhur dan tradisi Afrika dilupakan, sebab pemaksaan yang secara halus ini membuat mereka terlena, dengan tanpa sadar mereka telah dijajah.<\/p>\n

\u201cSaya bisa memaafkan orang-orang Barat itu, yang telah merebut tanah saya\u2026, tetapi tidak untuk mengambil pikiran dan jiwa saya,\u201d ujar Prof. Kangue Erwane di filem tersebut. Saya merasa seluruh badan saya seolah-olah dirobek-robek ketika ia melontarkan ucapan itu.<\/p>\n

Saya menjadi teringat pada penjajahan yang dilakukan pada kepercayaan-kepercayaan lokal, yang dipaksa untuk mengikuti enam agama besar yang tersedia di Indonesia. Bahkan, belum lama ini, ada aksi dari orang-orang penganut Sunda Wiwitan yang berusaha untuk mempertahankan kepercayaan mereka dengan berbaring di tengah jalan, ketika mereka terancam dibubarkan karena dianggap tidak mengikuti kaidah relijiusitas yang diakui oleh negara atau mayoritas.<\/p>\n

Agama selalu digadang-gadang menjadi satu-satunya hal yang mampu menyelamatkan orang-orang dari sifat barbar. Tidak jarang, mereka yang tidak beragama atau bahkan mengalpakan Tuhan dianggap sebagai\u00a0 makhluk paling hina. Namun, lewat filem karya Teno ini, saya dan penonton lainnya seakan diajak untuk mundur beberapa langkah, supaya bisa melihat fenomena ini secara lebih objektif dan menyeluruh. Apakah agama memang benar-benar bisa membuat orang jauh dari sifat barbar, jika penyebarannya dilakukan dengan cara barbar? ***[\/vc_column_text][\/vc_tab][vc_tab title=”English” tab_id=”1504001514-2-61″][vc_column_text title=”The Implicit Colonialism”]Personally, I am always interested into films taking the topics of history of colonialism, its affected remnants left and how the people live in close proximity with those all. Africa with all of its exoticism and problems are always interesting to talk about. In this special presentation from Jean-Marie Teno, I saw Africa in more depth. I and the other audiences were brought to the most complicated problems about soul and selfhood of the Africans which were seized subtly by the missionaries. It was very piercing, as though I felt sick upon that subtle ways, by using flags of religion and heavenly matters, the selfhood of a community was snatched.<\/p>\n

\"\"

Jean-Marie Teno, accompanied by Hafiz Rancajale, explained to the audience about hist films.<\/p><\/div>\n

In the last day of festival, ARKIPEL presented a special presentation from Jean-Marie Teno, a Cameroonian director who is currently living in Paris. Located in the GoetheHaus on August 25th 2017, this second part of special presentation screened two works of Teno which took Cameroon, Africa, as the background. The audiences were provided the images of remnants of colonialism which less or more has changed Africa and its reflection of the ancestors\u2019 soul.<\/p>\n

Story of two best friends, who exchange stories, in the first film made me felt moved and sympathetic enough. The letters that were sent to each other depicting the condition of social and economy inequality occurred in most of the third world nations. The short biography of their childhood was packed neatly in a village where they spent time as children.<\/p>\n

When someone grew more mature, then they will be ready to leave their hometown to live independently. One of them decided to leave to town, the other decided to stay in the village. Like what I and my best friend who live afar did, we exchange news and stories through short messages or email. They were very exciting in telling their stories through witty words and often made the audiences laugh. But, I realize that behind such witticism, there was a misery depicting the social and economy differences which were very contrast between the two. One of them told the story on how the establishment of the highway gets better, the other told the story about the growth of his chicken pet. In the script, Teno didn\u2019t explicitly depict the inequality that existed. But through witty and funny differences, he wanted to disclose it all. The film Homage<\/em> made me and the audiences laughed, but it left us with heart wrenching messages and impressions.<\/p>\n

The second film was very bombastic, at least for me who is a Christian. I always think that missionary work is a very good and noble act, because it can bring someone or even a community to a better life in the love of Christ. Teno, however, cleverly and courageously abducted the peculiarities and oddity behind the act of missionary, which brought the seeds of colonialism.<\/p>\n

The film entitled Le Malentendu Colonial<\/em> (or The Colonial Misunderstanding<\/em>) briefly narrated how the seeds of colonialism were brought by German missionaries to the land of African. To me, this was interesting and choking, because Christianity that should liberate one to a nobler life leads them to colonialism and subtle subjection. It was not the fault of the religion, but how the intrigue in it that forced the Africans to admit that the only path to modernity was only through Europe. Christianity became an implicit commodity traded with the ancestors and souls of the Africans themselves. Or in fact, it crossed my mind how this kind of action was like a multilevel marketing, where missionaries looking for a lot of downlines by promising a lot of good things to its downline candidates.<\/p>\n

There were many devils in Africa which should be eradicated, by the light of Christianity, thereabout (I don\u2019t really remember) one of the funny sentences but seems to be very arrogant. Indeed, generally, this film wanted to expose the coercion done by the missionaries toward the people of Namibia to accept modernity and life in the way of Europe. Such indoctrination made the ancestors and tradition of African were forgotten, because this subtle coercion made them lulled, and unconsciously were colonized.<\/p>\n

\u201cI could forgive those Western, who has confiscated my land…, but not for seizing my mind and soul,\u201d said Prof. Kangue Erwane in that film. I felt as if my whole body was torn apart when the words were uttered.<\/p>\n

I remembered the colonization occurred to the local beliefs, which were forced to follow the six main religions in Indonesia. In fact, recently, there was an action of the Sunda Wiwitan followers who were trying to defend their belief by lying down on the street, when they were threatened to be dissolved because of not following the religious principle recognized by the state or the majority.<\/p>\n

Religion is always pompously mentioned as the only salvation for the people from savage. Often, those who embrace no religion or even nullify God were considered as the most despicable creature. However, through this work of Teno, as if I and the other audiences were invited to take a step back, to be able to see this phenomenon more objectively and thoroughly. Was religion indeed capable of making people far from savage nature, if its dissemination was done through savage way? ***[\/vc_column_text][\/vc_tab][\/vc_tabs][vc_gallery type=”flexslider_slide” interval=”3″ images=”7485,7484,7483,7482,7481,7488,7487,7486″ img_size=”full” title=”Gallery”][\/vc_column][\/vc_row]\n","protected":false},"excerpt":{"rendered":"

I remembered the colonization occurred to the local beliefs, which were forced to follow the six main religions in Indonesia. 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Aktif menulis dan telah terjun ke dunia jurnalistik sejak SMA. Kuliah dan menjadi penulis lepas khususnya dalam isu sosial dan HAM adalah kesibukannya saat ini. - Agatha Danastri Dian Pertiwi or Tiwi (30 Desember 1994) is a Philosophy Student in Driyarkara School of Philosophy. She is active in writing and has been involved in journalism since senior high. 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