In mid 1923, a group of students who joined in Indonesische Vereeninging (later changed to Association of Indonesia), returned to his homeland. Disappointed with the development of the forces of struggle in Indonesia, and look at the political situation in the face, they form a study group known as very influential, because its activity in the discourse of nationality at the time. First, the Indonesian Study Group (Indonesische Studie-club) which was established in Surabaya on October 29, 1924 by Soetomo. Second, the General Study Group (Algemeene Studie-club) realized by the nationalists and the Technical High School students in Bandung, led by Sukarno on 11 July 1925.
An indicate that appears in the student movement in the political problem in the colonial period until about the independence era was the significant growth in study groups as a venue articulate among students and university students. Inspired by the formation of Surabaya and Bandung Study Group, following the Association of Indonesian Students as called as PERHIMPUNAN PELAJAR PELAJAR INDONESIA (PPPI) , a prototype organization that assembled all the elements of the student movement that nationally in 1926, Study group of St. Bellarmius Catholic student who became a container, Cristelijke Studenten Vereninging (CSV) for students of Christian, and Islamic Studenten Studie-Club (SIS) for students of Islam in the 1930.
Birth of a choice of self-organization through the study groups, influenced by certain conditions with some rational considerations whose background the political condition at that time.
First, many youths who feel unable to adjust, even disagree and disappointed with the political organizations that exist. Most of the young man at that time, for example, reject the ideology of the Communist (PKI), then they try to join with other organizations such as SERIKAT ISLAM (SI) and Boedi Oetomo. However, because of disappointed not to make changes from within and through the movement of groups and political organizations, they then do a search model of a new movement that is more representative.
Second, the study group is considered as the most alternative way for the intelligentsia and students to consolidate their power potential of more freely in those days, where power has begun to repressive colonialism on the formation of mass organizations and political.
Third, because the study group interaction among students is not limited barriers regional, tribal, and religious struggle that might weaken the student.
At that time, in addition to political organizations struggle indeed there are several containers that are religious youth, regionalism, and ethnicity that thrives, such as Jong Java, Jong Sumateranen Bond, Jong Celebes, and others.
From the rise of the intelligentsia, students, intellectuals and activists that’s youth, the emergence of a new generation of Indonesian youth: generation of 1928. Thus, the challenges faced by the time this generation is mobilizing youth unity, which clearly answered by the outbreak of the Youth Pledge on October 28, 1928. Youth Pledge Youth II triggered through Congress held in Jakarta on 26-28 Oktober1928, led by PPPI.
The idea of organizing the Second Youth Congress comes from the Student Association of Indonesian Students (GN), a youth organization which membered students from all over Indonesia. On the initiative GN, congresses held in three different buildings and divided in three meetings. The first meeting, Saturday, October 27, 1928, in Building Katholieke Jongenlingen Bond (KJB), Field Bull. In his speech, Soegondo hope the conference will strengthen the spirit of unity in the hearts of youth. The event was followed by a description Moehammad Yamin about the meaning and relationship of unity with youth. According to him, there are five factors that can strengthen the unity of Indonesia, namely the history, languages, customary law, education, and willingness
The second meeting, Sunday, October 28, 1928, in Oost-Java Bioscoop Building, to discuss education issues. Second speaker, Poernomowoelan and Sarmidi Mangoensarkoro, agreed that children should receive education nationality, must also be a balance between education at school and at home. Children also should be educated in a democratic manner.
At the next session, Soenario explain the importance of nationalism and democracy in addition to scouting movement. While Ramelan argues, the scouting movement can not be separated from the national movement. Scouting movement since the early to educate children and self-discipline, the things that are needed in the struggle.
Before the congress closed played the song “Indonesia” by Wage Rudolf Supratman. The song was greeted with a very lively by Congress participants. Congress was closed by announcing the formulation of the congress. By the youth in attendance, the formulation was pronounced as Oath Faithful, reads:
Authentic Text
SOEMPAH PEMUDA
Pertama :
- KAMI POETRA DAN POETRI INDONESIA MENGAKOE BERTOEMPAH DARAH JANG SATOE, TANAH AIR INDONESIA
Kedua :
- KAMI POETRA DAN POETRI INDONESIA, MENGAKOE BERBANGSA JANG SATOE, BANGSA INDONESIA
Ketiga :
- KAMI POETRA DAN POETRI INDONESIA MENGJOENJOENG BAHASA PERSATOEAN, BAHASA INDONESIA
Djakarta, 28 Oktober 1928
With EYD
Sumpah Pemuda
Pertama :
Kami putra dan putri Indonesia, mengaku berbangsa satu, bangsa Indonesia
Kami putra dan putri Indonesia, mengaku bertumpah darah satu, tanah air Indonesia.
Kami putra dan putri Indonesia, menjunjung tinggi bahasa persatuan, bahasa Indonesia
Before reading the text of an oath Pemoeda played the song “Indonesia Raya”
composition W.R. Soepratman with friction violin.
1. Teks Sumpah Pemuda dibacakan pada tanggal 28 Oktober 1928 bertempat
di Jalan Kramat Raya nomor 106 Jakarta Pusat sekarang menjadi Museum Sumpah Pemuda, pada waktu itu adalah milik dari seorang Tionghoa yang bernama Sie
Kong Liong.
2. Golongan Timur Asing Tionghoa yang turut hadir sebagai peninjau
Kongres Pemuda pada waktu pembacaan teks Sumpah Pemuda ada 4 (empat) orang
yaitu :
a. Kwee Thiam Hong
b. Oey Kay Siang
c. John Lauw Tjoan Hok
d. Tjio Djien kwie
