They seem to have grown further away from the sense of being Indonesian that was still very much alive among the previous generations

(1)

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Results

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Unique

FRAGILE POSITION OF THE PANCASILA Many people; especially from minority groups are concerned over the future

cf the Pancasila in Indonesia

-Unique

They fear that it will be replaced by a foreign system

-JUDUL:

Fragile Position of the Pancasila

(2)

28,800 results

this probable

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In this paper I try to calculate possibility, both from the positive and negative

-Unique

Current trends show that opinion for negating the Pancasila and replacing it with another ideology

-5 results

is becoming stronger, If this happens it would indicate a loss of national feeling with few emotional contacts with

their own country

sites.google.com

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1,140,000 results

Swastika, 24, an anchor at a TV station and also Javanese, gave a similar answer

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5 results

"It's just a statistical status

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5 results

you are Indonesian because your ID and your passport say so," Swastika stated

sites.google.com

5 results

They seem to have grown further away from the sense of being Indonesian that was still very much alive among

the previous generations

sites.google.com

307,000 results

For many of today's young people, being Indonesian means nothing more than a "geographical fact" -- because

they were born and raised in the country

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Nothing more, nothing less

(3)

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For them, Indonesia is nothing

-5 results

Indonesia is only a place where they were born and where they are living now

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insideindonesia.org

academia.edu

15 results

Looking deeper, we discover that the problem with loss of Indonesian identity for young people

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has complex and deep roots

-485 results

Henk Schulte Nordholt describes Indonesian History as history without people

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(Nordholt 2004)

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Similar to the statement, Alﬁtra Salam had wrote, “Biarlah Nasionalisme Keindonesiaan Punah” (Lets Nationalism

Exterminated) at www

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id October 28 th , 2004

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traditional, and uncivilized

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Their knowledge and skills are due to foreign 'goodness' that came with colonization

-281,000 results

At the same time, Nordholt observes Indonesians live without history

en.wikipedia.org

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(4)

5 results

They do not live on

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the basis of their own historical experiences, but upon current information and trends

-Unique

From this viewpoint, we could take understanding that Indonesian people, especially their young generation, are

ready to be followers and consumers of global trend

-5 results

In this context global trends stands for all the facts,

who.int

ourworld.unu.edu

Unique

mental-facts, socio-facts and arti-facts, which derive from globel power

-Unique

In the sixties Sukarno called the global power that as Nekolim power: Neo colonialism and imperialism

-40,100 results

Neo-coloﬁlhlisrn is deﬁned, interestingly enough, by Kwame Nkrumah as

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the last stage of imperialism

-53 results

Furthermore, he explains: Neo-colonialisni is also the worst form of imperialism

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For those who practice it, it means power without responsibility and for those who suﬀer from it, it means

exploitation without redress

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In the days of old-fashioned colonialism, the imperial power had at least to explain and justify at home the actions it

was taking abroad

-Unique

In the colony those who served the ruling imperial power could at least look to its protection against any violent

move by their opponents

-Unique

With neo-colonialisro neither is the case (Nkrumah, 1965)

-Unique

Sukarno saw that the impact of neo-colonialism was very dangerous for Indonesia

(5)

-Unique

2 Sukarno's anti neo-colonialism grew into an anti-Western project by the end of the 1950s

-Unique

In the mid 1960s direct confrontation came about between Indonesia and Western (British) colonial powers ovet the

question of Malaysia independence

-43,600 results

It ended only in 1966, when

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Sukarno was bloodily replaced by Suharto, who brough about a new atmosphere in relations between Indonesia and

the West

-Unique

At the end of the conference, 29 Afro- Asian states signed a 10-points Declaration on Promotion of World Peace and

Cooperation

-53 results

Western capitalism

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48 results

The decision brought Indonesia under Western dominance, or in Nkrumah's view, Indonesia fall into a neo~colonial

relationship

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Unique

The essence of neo-colonialism is that the State which is subject to it is, in theory, independent and has all the

outward trappings at international sovereignty

-Unique

In reality its economic system and thus its political policy is directed from outside: The methods and form of this

direction can take various shapes

-Unique

For example, in an extreme case the troops of the imperial power may garrison the territory of the neo- colonial

state and control the government of it

(6)

-Unique

The neo-colonial state may be obliged to take the manlJ,facttired products of the imperialist power to the exclusion

of competing products from elsewhere

-Unique

lt is possible that neo-colonial controls may be exercised by a consortium of ﬁnancial interests, which are not

speciﬁcally identiﬁable with any particular State

-38 results

The control of the Congo by great international ﬁnancial concerns is a case in point (Nkrumah, 1965)

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7 results

One of cultural impacts of western domination had been the change of Indonesin life style irito a more materialistic

one

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5 results

The existence of human beings is no longer dependant upon their strong character; but up on how much they have

in property and other forms of wealth

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and all of Yahoo 5 results

11 results

what you need, but you know the conditio sine qua non

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5,960 results

You know what ink you must use in signing yourself over to me

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34 results

I shall swindle you while providing your enjoyment

oakton.edu

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Unique

in order later, to claim the remuneration for this labor of love

(7)

-Unique

the self-conscious and self acting commodity

-Unique

' This commodity man knows only one way of relating himself to the world outside, by having it and by consuining

(using) it

-Unique

The more alienated be is, the more the sense of having and using constitutes his relationship to the world

-Unique

In general, Indonesian society does not care about politics and state ideology per se

-Unique

Politicians, bureaucrats, and many state oﬃcials do not provide what the people need; they make personal

economic proﬁts in order to get properties that they need

-Unique

Besides loosing indigenous identity of young generation, it is also possible that the Pancasila might be replaced by

Islamic values and norms

-Unique

In the last ﬁve years we could see 'anti sipilis' movement come on Indonesian political screen

-Unique

Through expressing their belief, the Islamic movements reject secularism, pluralism, and liberalism

-Unique

A Survey of the Center for Islamic and Society (PPIM) at Syarif Hidayatullah State Islamic University in Jakarta shows

that most Islamic studies teachers oppose pluralism

-Unique

The movement is supported in particular by Islamic organizations that want to change Indonesia into an Islamic

state

-Unique

Furthermore, Jajat Burhanudin as a chief of PPIM said: I think they play a key role in promoting conservatism and

radicalism among Muslims nowadays

-3,070 results

The movement has deep root in Indonesian history

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governmentfederal provincial and local level

governanceprovincial and local level government

programwhat is state provincial and localsa

minister of provincial and local

governmentprovincial and local government law

unisapng provincial and local level government

law12345Next3,070 results

Unique

Before the coming of European nations, Indonesia is dominated by Islamic kingdoms, such as Aceh in Sumatra

island, Banjar in Kalimantan, and Demak in Java

(8)

-11,400 results

The movement could be suppressed by Indonesian government through a short period of civil war, but the ideology

is still exist or never die

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13 results

When a wave of Islamic awakening comes in 1990s, the dream of Indonesia Islamic state once more taken up at

national level

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jacquesauvergne.wordpress.com

Unique

In the beginning 21 st century, Islamic organizations and movements growth rapidly and their inﬂuences in public

space are getting stronger

-Unique

One indicator of the Islamic movements’ strength is their struggle to implement Islamic laws which is called Perda

Sharia

-Unique

Through provincial and local

-Unique

representative bodies Islamic laws have been grafted on to regional regulations

-Unique

Robin Bush claims that up to 55% of regional regulations are related to religion law

-21 results

Furthermore he explains:

jstor.org

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Unique

These regulations vary widely from district to district

-5 results

For example, in Banjar, Kalimantan; Muslim civil servants are required to wear jilbab and baju koko on Fridays

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slate.com

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Unique

From national viewpoint, the Perda Sharia contradicts to National Constitution

-Unique

In paragraph 28, Constitution guarantees the equality of all citizens of all groups, as well as the guarantee of

human rights through various sections in the constitution

-Unique

Beside conﬂicting with national constitution, the local regulations also directly challenge unity in diversity motto of

Bhineka Tunggal Ika

-Unique

A LSI Survey shows that 61,4 percent of the Indonesian people are afraid that the perda syari'a will break the unity

of Indonesia (www

(9)

-Unique

Women's groups, as well as the NGOs that had brought the case to the Supreme Court for review, were

disappointed with this decision

-17 results

They believed that the Court could have taken up not just the procedural issues in the formation of the regulation,

but also its contents (Bush, 2008)

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Unique

The Wahid Institute notes that there have been ten blasphemy cases in the past two years

-Unique

The Blasphemy Article (1966) prohibits people from practicing and interpreting a belief which deviates from the

main rules and interpretation of a speciﬁc religion

-Unique

265 cases of violence against religions were reported January to December 2008, as increase from 135 cases in

2007

-Unique

In those cases, there was no clear position taken· by governmental authorities or the bureaucracy

-Unique

The government seems reluctant to see violence precipitated by religion intolerance as criminal

-5 results

It in action makes many people argue for increased governmental commitment by retaining the Pancasila as

national "umbrella" in safeguarding the principle of Indonesia

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as pluralistic nation

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Although both lotal and national cases graphically illustrate the fragile position of the Pancasila, it is not as

vulnerable as it looks

-5 results

Indonesia still has considerable resources for defending it

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5 results

Most Indonesians still believe that continuation of the Pancasila is crucial for Indonesia

en.wikipedia.org

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peoplesoftheworld.org

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40,400 results

A survey shows that 96,6% want the Pancasila defended as the basis of the nation; 92

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(10)

-72,200 results

It means that plurality is a reality, which we cannot deny

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society, especially in the past, believes that the diﬀerences actually complement one another to build universal

harmony

-Unique

Based on this believe, people always treat others as their own family and see social cohesiveness as the most

important goal in life

-Unique

To make social cohesiveness work, our society found a creative manner of cooperation called as gotong·royong

-Unique

It means work together collaboratively to resolve a problem peacefully

-Unique

Through it Indonesians can solved any problem, individual and social ones alike

-Unique

One reason for Indonesian people believing that the Pancasila is rooted in indigenous culture is because if there is

one term to epitomize the Pancasila it is gotong-royong

-Unique

nationalism, and socialism

-Unique

If we then hear objections from the Moslem side, we much realize that it is not the voice of all Moslems

-5 results

These groups are small

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Unique

In the last general election, we see that Islamic Parties received only 14

-Unique

99% of the vote; most people choose secular and national- religious parties

-Unique

Moreover, 55% of Islamist party sympathizers idealize the Pancasila as the state ideology

-5 results

So, in term of numbers, abjections to the continued existence of the Pancasila are raised by a very small number of

people

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The problem is that with such a small group sounding their voice very loudly, and the majority of Moslems choose

to keep silent

-Unique

· Recommendation From the foregoing discussion of the current position it can be concluded that most Indonesians

want to keep the Pancasila as the national ideology and basic foundation

-Unique

So the next step is how to face the two problems, namely western domination and small group of radical Muslim

(11)

-Unique

In civil society every person is empowered to pursue his or her own happiness and has autonomy in deciding the

manner in which that can be accomplished

-Unique

When people act independently and think rationally, socio-culturally they will develop tolerance and appreciation

others' indepdency

-Unique

The growth of Indonesian democracy in the last decade shows that we are on the right track in developing civil

society

-Unique

Step by step many political positions, such as regents and governors, have been ﬁlled through public election

-Unique

Although money politics often coloring the elections, people seern to be more mature in making their choices

-Unique

Moreover, when political ﬁgures do something unjust or corrupt, the general public takes it upon themselves to

raise their voices

-Unique

Current news often report citizens and students demonstrating in response to unjust decisions of local government

and overt corruption

-Unique

One of these is reform of the national education system

-Unique

Since the time of the Suharto regime, the national education system has emphasized cognitive aims

-Unique

While UNESCO has launched four pillars of education for the 21st century, the Indonesian educational system

continues to ignore character bμilding

-Unique

The focus of national education is to develop learning to know and to do and pays litle attention to nurturing

learning how to be and to live together

-Unique

From this point of view, reform of the national education system should be pushed in the direction of nurturing

character building of its students

-Unique

Furthermore reform of education should turn schools into institutions with the obligation of inculating Indonesian

local identity

-Unique

Until now Indonesian schools teach mostly Western and middle Eastern cultures and identities

-5 results

It is not easy to change the schools climate to be more Indonesian

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Unique

In this case, Kalijaga's educational reforms are of special interest just because there are many similarities between

conditions then and now

-Unique

Sunan Kalijaga is one of the 'nine high nobles (Wali Songgo) who become Moslem leaders in the Demak era of the

sixteenth century

(12)

Unique

Yet he defended his local identity through the wearing of Javanese dress

-Unique

We could imagine how hard his life was

-Unique

He not only wore local clothing but also creatively developed the wayang shadow puppet theater as a pedagogical

tool

-Unique

He used the wayang to educate people to be Javanese

-Unique

To allay Hadramauti suspicions, Kalijaga cleverly added an Islamic symbol called Jamus Kalimasada on his wayang

-6,770,000 results

The symbol is a most powerful heirloom, but it very rarely comes on the screen

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Through adding the Islamic sympol, Kalijaga rendered the wayang as acceptable vehicle of comrnunication for

Moslem leaders, although it very rarely deals with Islamic values and norms

-Unique

From Kalijaga's genius in leadership we can learn much for reforming our educational system

-Unique

The most important lesson to be learned from Kalijaga is that educational reform must be based on indigenous

culture and take account into the harmonious relationships among all stakeholders

-241,000 results

In addition to furthering indigenous values, Indonesian school reform must also be directed foward development of

students' critical thinking

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Critical thinking is a purposeful and reﬂective judgment about what to believe and how to act in response to

observations, experiences, verbal or written expressions, or arguments

-810,000 results

Through developing' critical thinking, students could engage in making rational decisions, building strong

arguments and taking both academic and socio-cultural responsibilities for their decisions

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whartonenergyconference2016.com

(13)

23,700 results

On the other hand, students also could learn from questioning or arguing the validity of any statement wherever it

comes from

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2,870 results

To develop critical thinking, the school environment needs to be changed in most totally diﬀerent perspectives from

the conventional one

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School should be a safe place for students to express their opinions where no one can arbitrarily dismiss or ridicule

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processes are also inﬂuenced by students' activities in observation, collecting data, writing opinion, presentation,

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'' In Greg Fealy and Sally White, ed, Expressing Islam: Religious Life and Politics in Indonesia

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(16)

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FRAGILE POSITION OF THE PANCASILA Many people; especially from minority groups are concerned over the future cf the Pancasila in Indonesia. They fear that it will be replaced by a foreign system. Is. this probable? In this paper I try to calculate possibility, both from the positive and negative. sides. Current trends show that opinion for negating the Pancasila and replacing it with another ideology .is becoming stronger, If this happens it would indicate a loss of national feeling with few emotional contacts with their own country. I cite a report from The Jakarta Post, 16 August 2002: Ask young Indonesians

today what makes them Indonesians, and the answer may likely surprise, or disappoint you. "I'm Indonesian because I was born in Indonesia and I'm a citizen of Indonesia, I just have to live with that," Intan Nirwani, a 14-year-old high school student, said when she was asked about what it meant being an Indonesian. Swastika, 24, an anchor at a TV station and also Javanese, gave a similar answer. "It's just a statistical status. I mean...you are Indonesian because your ID and your passport say so," Swastika stated. It may be a false assumption to say that Intan and Swastika represent the general feeling of Indonesia's younger generation about their country, but their answers reﬂect a growing trend among the younger generation. They seem to have grown further away from the sense of being Indonesian that was still very much alive among the previous generations. For many of today's young people, being

Indonesian means nothing more than a "geographical fact" -- because they were born and raised in the country. Nothing more, nothing less. Ramadhani, 22, a high school dropout and a street beggar, and Ismail, 17, a student at the Santi Rama school for the disabled, said they were Indonesians only because they lived here. 1 From the newspaper stories we could take understanding that many young people have no emotional touch to Indonesia. For them, Indonesia is nothing. Indonesia is only a place where they were born and where they are living now. Looking deeper, we discover that the problem with loss of Indonesian identity for young people .has complex and deep roots. Henk Schulte Nordholt describes Indonesian History as history without people .(Nordholt 2004). By this he means that there is no appropriate story for Indonesians; in history they are always portrayed as poor, stupid,· 1Jakarta Post, August 16 th 2003. Similar to the statement, Alfitra Salam had wrote, “Biarlah Nasionalisme Keindonesiaan Punah” (Lets Nationalism Exterminated) at www.mediaindo.co.id October 28 th , 2004. traditional, and uncivilized. Their knowledge and skills are due to foreign 'goodness' that came with colonization. At the same time, Nordholt observes Indonesians live without history. They do not live on .the basis of their own historical experiences, but upon current information and trends. From this viewpoint, we could take understanding that Indonesian people, especially their young generation, are ready to be followers and consumers of global trend. In this context global trends stands for all the facts, i.e. mental-facts, socio-facts and arti-facts, which derive from globel power. In the sixties Sukarno called the global power that as Nekolim power: Neo colonialism and imperialism. Neo-colofilhlisrn is defined, interestingly enough, by Kwame Nkrumah as .the last stage of imperialism. Furthermore, he explains: Neo-colonialisni is also the worst form of imperialism. For those who practice it, it means power without responsibility and for those who suffer from it, it means exploitation without redress. In the days of old-fashioned colonialism, the imperial power had at least to explain and justify at home the actions it was taking abroad. In the colony those who served the ruling imperial power could at least look to its protection against any violent move by their opponents. With neo-colonialisro neither is the case (Nkrumah, 1965). Sukarno saw that the impact of neo-colonialism was very dangerous for Indonesia. In order to build a strong moral defense, he organized the Asia Africa Conference in 1955, which was attended by representatives of many newly independent countries from Asia and Africa. The conference's stated aims were to promote Asian-African economic and cultural cooperation and to oppose colonialism or neo-colonialism by the United States, tbe Soviet Union, or any other imperialistic nations. Finally, the conference agreed to build Non Alignment Movement. 2 Sukarno's anti neo-colonialism grew into

an anti-Western project by the end of the 1950s. In the mid 1960s direct confrontation came about between Indonesia and Western (British) colonial powers ovet the question of Malaysia independence. It ended only in 1966, when.Sukarno was bloodily replaced by Suharto, who brough about a new atmosphere in relations between Indonesia and the West. The most important decision of Suharto's regime in molding Indonesia's future was to change the ultimate national goals: Justice and Prosperity was reduced to material prosperity only through embracing 2 Sukarno named the group as NEFO (New

Emerging Forces). At the end of the conference, 29 Afro- Asian states signed a 10-points Declaration on Promotion of World Peace and Cooperation. Western capitalism. The decision brought Indonesia under Western dominance, or in Nkrumah's view, Indonesia fall into a neo~colonial relationship. The essence of neo-colonialism is that the State which is subject to it is, in theory, independent and has all the outward trappings at international sovereignty. In reality its economic system and thus its political policy is directed from outside: The methods and form of this direction can take various shapes. For

example, in an extreme case the troops of the imperial power may garrison the territory of the neo- colonial state and control the government of it. More often, however, neo-colonialist control is excercised through economic or monetary means. The neo-colonial state may be obliged to take the manlJ,facttired products of the imperialist power to the exclusion of competing products from elsewhere. Control over government policy in the neo- colonial state may be secμred by payments towards the cost of running the State, by the provision of civil servants in positions where they can dictate policy,

and by monetary control over foreign exchange through the imposition of a banking system controlled by the imperial power. lt is possible that neo-colonial controls may be exercised by a consortium of financial interests, which are not specifically identifiable with any particular State. The control of the Congo by great international financial concerns is a case in point (Nkrumah, 1965). One of cultural impacts of western domination had been the change of Indonesin life style irito a more materialistic one. The existence of human beings is no longer dependant upon their strong character; but up on how much they have in property and other forms of wealth. The cultural condition of the Indonesian people has become similar to Erich Fromm description of a 'sense of having': As every imperfection of man is a bond with heaven, a point at which his heart is accessible to the priest, so every want is an opportunity for approaching one's neighbor with an air of friendship, and saying, Dear friend, I will give you. what you need, but you know the conditio sine qua non. You know what ink you must use in signing yourself over to me. I shall swindle you while providing your enjoyment. The entrepreneur accedes

to the most depraved fanties of his neighbor, plays the role of pander between him and his needs, awakens unhealthy appetites in him, and watchess for every weakness .in order later, to claim the remuneration for this labor of love. “The man who has thus become subject to his alienated needs is 'a mentally and physically dehumanized being... the self-conscious and self acting commodity.' This commodity man knows only one way of relating himself to the world outside, by having it and by consuining (using) it. The more alienated be is, the more the sense of having and using constitutes his relationship to the world. 'The less you are, the less you express your life, the more youhave, the greater is your alienated life and the greater is the saving of your alienated being' (Fromm, 1961). Frqrn this point of view corruption, collusion, and nepotism, which spread out in Indonesia during the 32 years

of Suharto's regime, are rooted in what Erich Fromm called as sense of having. In general, Indonesian society does not care about politics and state ideology per se. Politicians, bureaucrats, and many state officials do not provide what the people need; they make personal economic profits in order to get properties that they need. Besides loosing indigenous identity of young generation, it is also possible that the Pancasila might be replaced by Islamic values and norms. In the last five years we could see 'anti sipilis' movement come on Indonesian political screen. Through expressing their belief, the Islamic

movements reject secularism, pluralism, and liberalism. A Survey of the Center for Islamic and Society (PPIM) at Syarif Hidayatullah State Islamic University in Jakarta shows that most Islamic studies teachers oppose pluralism. The movement is supported in particular by Islamic organizations that want to change Indonesia into an Islamic state. Furthermore, Jajat Burhanudin as a chief of PPIM said: I think they play a key role in promoting conservatism and radicalism among Muslims nowadays. You cannot say now that conservatism and radicalism only develop on the streets like what has been campaigned by

the FPI (the Islam Defenders Front), but rather deep within the education (system) (Jakarta Post, 26·November 2008). The movement has deep root in Indonesian history. Before the coming of European nations, Indonesia is dominated by Islamic kingdoms, such as Aceh in Sumatra island, Banjar in Kalimantan, and Demak in Java. After Independence proclamation at 1945, struggle to build Indonesia Islamic state occurred in many places. The movement could be suppressed by Indonesian government through a short period of civil war, but the ideology is still exist or never die. When a wave of Islamic

awakening comes in 1990s, the dream of Indonesia Islamic state once more taken up at national level. In the beginning 21 st century, Islamic organizations and movements growth rapidly and their inﬂuences in public space are getting stronger. One indicator of the Islamic movements’ strength is their struggle to implement Islamic laws which is called Perda Sharia. Through provincial and local .representative bodies Islamic laws have been grafted on to regional regulations. Robin Bush claims that up to 55% of regional regulations are related to religion law. Furthermore he explains: ... regional regulatiohs

which could be considered linked directly to Islamic teachings or shari'a, 14, or 33% require civil servants, students, or in some cases just Muslims in general, to wear 'Muslitn clothing' – usually defined as wearing a jilbab for women, and a 'baju koko' for men. These regulations vary widely from district to district. For example, in Banjar, Kalimantan; Muslim civil servants are required to wear jilbab and baju koko on Fridays. In Enrekang, South Sulawesi, Muslim civil servants and students must wear Muslim clothing every day (Perda 10/2005 - civil servants and students not complying are listed as absent on that day); and in Bulukumba, South Sulawesi, all women (Muslim or not) must wear jilbab to receive the services of the village government, kelurahan Perda 5/2003) (Bush, 2008). From national viewpoint, the Perda Sharia contradicts to National Constitution. In paragraph 28, Constitution guarantees the equality of all citizens of all groups, as well as the guarantee of human rights through various sections in the constitution. Beside conflicting with national constitution, the local regulations also directly challenge unity in diversity motto of Bhineka Tunggal Ika. ...although Islam is the religion of the majority there are also non-Muslim among Indonesians and institutionally Indonesia is not an Islamic state, therefore the ratification of Perda Sharia betrayed national consensus agreed upon by the founding fathers of the republic (Candraningrum 2006). A LSI Survey shows that 61,4 percent of the Indonesian people

are afraid that the perda syari'a will break the unity of Indonesia (www.politikindonesia.com/readhead.php? Id=1024). TAKDIR, a legal aid NGO, make periodic requests for judicial review in cases of Perda Sharia to the Supreme Court: In April 2007, in a surprisingly little-remarked-upon verdid, the Supreme Court rejected the request for judicial review of the Tanggerang regulation against prostitution on the grounds that the city government had followed all correct procedures in its formulation. As the municipality of Angering also had the constitutional right to produce such regulation, the Court opined, there was no basis for judicial review of the content of the law. Women's groups, as well as the NGOs that had brought the case to the Supreme Court for review, were disappointed with this decision. They believed that the Court could have taken up not just the procedural issues in the formation of the regulation, but also its contents (Bush, 2008). Second indicator of both Islamic movements' strength and the desire to replace Pancasila is the growth of religious sentiment, both among Islamic religion organizations and between Islamic organization and other religion organization. The Wahid Institute notes that there have been ten blasphemy cases in the past two years. The Blasphemy Article (1966) prohibits people from practicing and interpreting a belief which deviates from the main rules and interpretation of a speciﬁc religion. One of cases between Muslim and non Muslim happened at October 11 th , 2008, FPI (defender Islamic Front) attacked Sapto Dharmo members who were holding religious ritual. The Setara Institute for Democracy and Peace, an Indonesian human rights group that promotes tolerance and counts former President Abdurrahman Wahid as one of its founders, reports that religious intolerance is

increasing in Indonesia. 265 cases of violence against religions were reported January to December 2008, as increase from 135 cases in 2007. In those cases, there was no clear position taken· by governmental authorities or the bureaucracy. The government seems reluctant to see violence precipitated by religion intolerance as criminal. It in action makes many people argue for increased governmental commitment by retaining the Pancasila as national "umbrella" in safeguarding the principle of Indonesia.as pluralistic nation. Although both lotal and national cases graphically illustrate the fragile position of the Pancasila, it is not as vulnerable as it looks. Indonesia still has considerable resources for defending it. Most Indonesians still believe that continuation of the Pancasila is crucial for Indonesia. A survey shows that 96,6% want the Pancasila defended as the basis of the nation; 92.1 % said that it is the best

foundation for Indonesia. Moreover most Indonesians believe that the Pancasila is rooted in indigenous culture; Indonesia is a colorful nation in its composition, comprising more than sixteen ethnic groups with Javanese as the largest, each with its own speciﬁc traditions and local cultures. It means that plurality is a reality, which we cannot deny. Indonesian.society, especially in the past, believes that the diﬀerences actually complement one another to build universal harmony. Based on this believe, people always treat others as their own family and see