Introduction
Minke is the name derived by the author to develop the ideas of nationalism. The artwork is intertwined with the author’s role in the revolution that sorts to end the era of colonization. The thoughts and philosophies of the author have been outlined through this character. The novel is written in an indentation language. This is because he wants to contribute in national building and in building a sense of identity to the natives.
The language is the unifying factor to various individuals who came from different groups. This essay examines Minke’s evolvement from a colonial puppet to a national and patriotic Javanese. He is depicted as the force that seeks to chase colonialism and establish freedom of the natives.
Minke and the Dutch colonial education
Minke studied in an environment with obsolete love and harshness due to his blood line. Apparently, learning in an institution where a person does not have friends could be tough. Unfortunately, Minke studied in Hogere Burger School where he was disrespected due to his native blood. However, we cannot ignore the point that he was determined and eloquent to fight external and internal problems towards the end.
According to this book, Minke was disliked because of the blood flowing in his vein that was not European. It, therefore, appears that he developed characters from the education field that triggered his mind to hate Europeans. Consequently, he realized that the colonizer were unfair to the natives. This influenced him to establish a character of loving the oppressed community and hating the colonizers.
Minkes education offered him a chance to arise and fight the injustices inflicted to the natives. This, also, facilitated clarity of his voice to the people through the art of writing. It could be expected that the rigidity and toughness dominating Minke would be absent without education.
The first phase of ‘This Earth of Mankind’ has outlined some of the modernity associated with Europeans. The author presents Minke as a great admirer of these modern ways. He is mesmerized by the discovery of a train and the concept of globalization that is facilitated by the utilization of a telegram. Minke seems honored to be admitted in a school that is a reserve for the European children.
He takes charge as a member of privilege and modernized society such as the colonizers. To culminate his imagination, Minke aspires prospering as a senior member of the Dutch administration in his native land. In addition, he disregards his tradition by viewing the superiority of the European over the native (Ashcroft 314).
One of Minke’s teachers seems to have a different thought. In the book, Minke seems to have irritated the teacher by virtual of his background. The teacher calls him Minke which presumably was a name that could be coined from the word monkey.
However, Minke is a privileged indigenous person for being admitted in a European school. In fact, the teacher questioned his presence in school because they thought he was out of place.
Minke as the Colonial Doubling
Minke is presented as a bright student with a bright future. His teacher is depicted to have assimilated the young mind into the thought that Europeans are superior to the natives. In the first novel, Hurgronje project is viewed as a success since the project effectively manages to civilize the native. Minke feeling of being privilege is further showcases.
In addition, some two other students who are of European origin find it unbelievable to find an indigenous person being a student at a European school. The author furthers Minke character by depicting him as an admirer of the success of Hurgronje project and also he feels as part of the project.
Minke’s mother observes her son’s hybridization. She rebukes the young man and critics him openly for abandoning his native ways. She calls him a dark skinned Dutch and suspects that he has converted to Christianity. The speeches of Minke counter the utterances of his mother directly and without restraint. He meant to counter her accusation and justify his action.
These behaviors were not allowed in the Javanese community. This was a sign of disrespect to an elder. In his defense, Minke tells his mother that he still reads Javanese epics. However, he sees them as inferior since they encouraged people to be defeated. This phenomenon outlines how he had deviating from his indigenous way of life.
The assimilation into European culture is manifested in his developed talent. Minke is a prolific author who writes short stories and publishes them in the local dairies. The articles are written in Dutch language insinuating that Dutch has become his preferred language in both instruction and the way of life. This action separates him from his community and statesmen.
The author, therefore, introduces an intriguing phenomenon. Although Minke best friend is not a native, he feels sorry for Minke in consideration to his view on people and their way of life. His writings were read by the people who understood Dutch only.
This means that his writing did not benefit his own people. Minke’s friend tried to intervene and encourage Minke to apply his native language. However, this offended Minke since he was convinced that his individuality interlocked to his writing. Therefore, separating the two aspects would demean his purpose.
The foreign language that Minke adopted was involved in modifying his character. In addition, it is fundamental to argue that this was the intended purpose of the colonial education. The colonialists were aware that control of economics and political activities were not achievable without controlling the indigenous way of thinking. Consequently, they hoped to control natives through the language and consequent education.
This was targeted at taking charge of the element that defines their identity. Language enslaved natives since it was the key of controlling command. In addition, the colonizers knew that controlling the oral language was tedious and hard to archive. Therefore, they opted to capture the natives through the written language. In this context, Minke has adopted the Dutch way of life fully and preferred their tastes.
Minke’s parent could not bring him into the native way of life. This advances the concept that the colonizers not only seek to develop a system aiming to repress the native cultures, but also seeks to create a situation to develop cultural detachment from the traditional ways. This is done through assimilation or by separating the masses from their elites.
Minke disregards the French revolution and calls it ‘decoration’. Minke claims that he was not motivated by the spirit and the intention of the revolution (Foulche 214). To culminate his disregard on the natives, he demands the use of high Javanese due to his social status.
Minke Reconversion
Minke is entangled in a judicial process with Mauritis. The contest turns to be more of a rational contest than a legal proceeding. The colonial prosecutor takes sides by being biased in favors of the fellow colonial individual.
The judge and the prosecutor questioned the validity of the marriage between Minke and Nyai because they came from different racial backgrounds. Herman won the case and was appointed to be the trustee of Annelies. This educated Minke on the existence of identity politics in the colonial era. The court nullifies their marriage since it does not recognize the Islamic law.
The court reveals limited thought of the colonial power. In a conversation with Nyamai, Minke realized that the colonial court had robbed the freedom of natives. Minke acknowledges that the concept is not covered in the colonial school or book. He, therefore, recognizes the need to oppose colonial masters for their uncivil behavior.
From the Martian theory, Minke is depicted to have gone thought the three phases of this theory. Fanon suggested that the development and evolution of the colonized people happened in three phases (Fanon 213). In the first phase, the colonized intellectuals were inculcated in the colonizer’s way of life successfully.
The second stipulates that the native intellectuals were disturbed by Minke’s alienations from the natives. Lastly, the third phase stipulates that the intellectuals returned like awakeners to the people (Fanon 214).
Analyzing Minke under the Fanon theory, he has passed the two stages of the theory. Minke’s best friend introduced him to Kommer who was an editor. Kommer enlightens Minke about the role of native individuals in regard to liberating his people. Kommer suggested that Minke should apply his native language in the writing talent.
In addition, he educated him that the use of Malay language is a sign of identification that links him to his people. The educator described it as a sign of his love for natives. Kommer’s advises provoked his conscience and developed the desire to understand his own people.
The author depicts Minke to have made a life-defining discovery that had been taken away from his classroom education. Despite the European knowledge Minke had acquired from the school, information existing in a society was uncovered in class. This was only achievable from interaction with natives.
Minke’s lessons are, also, enhanced by Mei who was the second wife. Mei narrated that some Europeans had caused serious trouble and pain to other people especially non-Europeans. Minke agrees that the information was not disseminated in schools (Foulcher 178). Minke, therefore, questioned the honesty and goodwill of the European education. After the death of his wife, Minke saw the need of meeting with an elite native.
Bupati was a well-educated man who was part of the Hurgronje program. Bupati had an intact culture that was opposed to the character of Minke. He expected him to be a civil man. Minke realized that the project was developed to address the needs of the European government but not the issue of native development.
Conclusion
Minke and fellow native intellectuals came up with Saret Priyayi. They managed to establish Medan. These journals are run by the natives. In addition, they failed to welcome outsiders directly. Afterwards, Minke took part in founding Boedi Oetomo.
This was his last act to exempt from the colonial power that was denouncing his position in the colonial government. At this point, he had gone through the three stages of Fanon theory. He was seen to have succeeded in inspiring the thought of nationalism in his people.
Works Cited
Ashcroft, Bill. Post-colonial Studies: The Key Concept. London: Routledge, 2002. Print.
Fanon, Frantz. Post colonialism: Critical Concept in Literacy and cultural Studies. London: Diana Brydon, 2000. Print.
Foulcher, Keith. On a Roll: Pramoedya and the Post-colonial Transition. Sidney: Quorum Books, 2008. Print.