10 Nopember, hari pahlawan di Indonesia dan juga tepatnya lima puluh tahun yang lalu, seorang cendekiawan muslim asal amerika memberikan sebuah khotbah yang sangat fenomenal yang berkenaan dengan masyarakat kasta terendah, kasta sudra, golongan kasta terbanyak di antara seluruh umat manusia di dunia. Namun, mereka tetap bercerai berai. Jumlah yang banyak itu belum bisa menghentikan perbudakan yang tiap hari mereka alami. Sama dengan saat kependudukan Belanda di bumi Nusantara ini. Belanda yang hanya dengan beratus-ratus orang saja, namun bisa menguasai seluruh Nusantara hampir 350 tahun. Di dalam pidatonya ini, meskipun bercerita tentang kaum negro dimasa ketika rasisme masih ada di bumi Paman Sam, ada keselarasan yang seolah menunjukkan bahwa bagaimana sebuah sistem yang berpihak pada manusia kelas atas tetap langgeng. Sehingga, grassroots, yang notabene jumlah terbanyak dalam suatu golongan selalu bisa terkontrol dan tertindas selalu dalam hidupnya.
Berikut adalah potongan pidato dari Malcolm X yang berjudul “message to the grassroots”. Pidato ini mengisahkan antara dua negro yang berbeda: negro bebas dan negro bertuan. Negro bebas bertindak sesuka hati. Malah ingin merobohkan kekuasaan yang ada. Sedangkan, negro bertuan, malah menunjukkan sikap yang sebaiknya. Toh sesama negro, sesama saudara, malah bisa jadi keduanya menunjukkan sikap bermusuhan
Message to the grassroots by Malcolm X
To understand this, you have to go back to what the young brother here referred to as the house Negro and the field Negro back during slavery. There were two kinds of slaves, the house Negro and the field Negro. The house Negroes-they lived in the house with master, they dressed pretty good, they ate well because they ate his food what he left. They lived in the attic or the basement, but still they lived near the master; and they loved the master more than the master loved himself. They would give their life to save the master’s house-quicker than the master would. If the master said, “We got a good house here,” the house Negro would say, “Yeah, we got a good house here.” Whenever the master said “we,” he said “we.” That’s how you can tell a house Negro. If the master’s house caught on fire, the house Negro would fight harder to put the blaze out than the master would. If the master got sick, the house Negro would say, “What’s the matter, boss, we sick?” We sick! He identified himself with his master, more than his master identified with himself. And if you came to the house Negro and said, “Let’s run away, let’s escape, let’s separate,” the house Negro would look at you and say, “Man, you crazy. What you mean, separate? Where is there a better house than this? Where can I wear better clothes than this? Where can I eat better food than this?” That was that house Negro. In those days he was called a “house nigger.” And that’s what we call them today, because we’ve still got some house niggers running around here.
This modern house Negro loves his master. He wants to live near him. He’ll pay three times as much as the house is worth just to live near his master, and then brag about “I’m the only Negro out here.” ”I’m the only one on my job.” “I’m the only one in this school.” You’re nothing but a house Negro. And if someone comes to you right now and says, “Let’s separate,” you say the same thing that the house Negro said on the plantation. “What you mean, separate? From America, this good white man? Where you going to get a better job than you get here?” 1 mean, this is what you say. “1 ain’t left nothing in Africa,” that’s what you say. Why, you left your mind
in Africa. On that same plantation, there was the field Negro. The field Negroes-those were the masses. There were always more Negroes in the field than there were Negroes in the house. The Negro in the field caught hell. He ate leftovers. In the house they ate high up on the hog. The Negro in the field didn’t get anything but what was left of the insides of the hog. They call it “chitt’lings” nowadays. In those days they called them what they were – guts. That’s what you were-gut-eaters. And some of you are still gut-eaters. The field Negro was beaten from morning to night; he lived in a shack, in a hut; he wore old, castoff clothes. He hated his master. I say he hated his master. He was intelligent. That house Negro loved his master, but that field Negro-remember, they were in the majority, and they hated the master. When the house caught on fire,
he didn’t try to put it out; that field Negro prayed for a wind, for a breeze. When the master got sick, the field Negro prayed that he’d die. If someone came to the field Negro and said, “Let’s separate, let’s run,” he didn’t say “Where we going?” He’d say, “Any place is better than here.” You’ve got field Negroes in America today. I’m a field Negro. The masses are the field Negroes. When they see this man’s house on rue, you don’t hear the little Negroes talking about “our government is in trouble.” They say, “The government is in trouble.” Imagine a Negro: “Our government”! I even heard one say “our astronauts.” They won’t even let him near the plant-and
“our astronauts”! “Our Navy”-that’s a Negro that is out of his mind, a Negro that is out of his mind. Just as the slavemaster of that day used Tom, the house Negro, to keep the field Negroes in check, the same old slavemaster today has Negroes who are nothing but modern Uncle Toms, twentieth-century Uncle Toms, to keep you and me in check, to keep us under control, keep us passive and peaceful and nonviolent. That’s Tom making you nonviolent. It’s like when you go to the dentist, and the man’s going to take your tooth. You’re going to fight him when he starts pulling. So he squirts some stuff in your jaw called novocaine, to make you think they’re not doing anything to you. So you sit there and because you’ve got all of that novocaine in your jaw, you suffer peacefully. Blood running all down your jaw, and you don’t know what’s happening. Because someone has taught you to suffer – peacefully.
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