Fragile position of the Pancasila.

(1)

Certificate

lndm'iesian I fotory-Stttdies Centre

jaro.&i)l11..-rca

Univer~ity

Awarded to

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7 APR 2013

ba'ng Harnoto, M.Si.

kil Rektor II

!}{.

Purwanta, Af.52l.

As a Speaker

For his participation in the International Seminar

Pancasila's Contemporary Appeal

Re-Legitimizing Indonesia's Founding Ethos

Yogyakarta, July 1-2, 2009

~

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Drs. Silverio R. L.

~ji

Sampurno, M.Hum.

Director of

Indontsian History Studies Centre

Frank Dbont, M.A., M.Hum., M.Phil.

Coordinator Yale Indonesia Forum

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. Sanata Dharma

Yale

· . '.· Vniversity

University

PAN'.CAsfl.A.'s~-:.~,···

coNTEMl)ORARY APPE·AL:

RE-LEGlTIMJZI :-..:,. ,

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:'-..DON ES.IA'S

J·()LJNOlNG

ETHOS

Yale lnd·onesia

Forum

International C(;in.ference Book Series, No. 2

Indonesian History Stit4;ies. Centre, Sanata

Dharm.a

University

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TABLE OF CONTENTS

Table of Contents ... .' ..

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Introduction:)ndonesia's Pancasiia·

~--~:.;:~···

Frank Dhdnt

Inspiringa·Nation.

.!!!!!!!l!ii!l!!l!l!!l!!!ililllM1mll!lm!!l!!!!!!!1!!!!!!1!!!!1!!!!!1!!!!!!!!1!!!!1!M . . .

!l!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!I!!!!

Pancasila, The Living Staatsfundamentalnorm

of The Indonesian Nation-State: Norins; Institutions,

and Performance

Saafraedin .Bahar

(Re) Imagming·.community - Pancasila and National Identity

in Contemp'OI'aly Indonesia

·

Michael O'Shannassy

•

Studies of Pancasila: Balancing Telrologyand Deontology? ...

Agus Wahyudi

Has Pancasila Ever been Relevant: An· Historical Inquiry ...

Michael Wood

Why Pancasila May Look Irrelevant Today ,;,. And Why

It May Not

Pancasila V aloes and National

Edttca.tion

Fragile Position Of The Pancasila

H. Purwanta

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·.·. ·. PANCA::>u.A'S

CoNTEMPoRAAYAl'Pl;!AL • · .

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Pancasila Educati6n m·Po$fRl!form

Era

'Senior High Schools

(SMA):

A

Study

in

Yogyakarta · ...

163

Hastangka

·

Pancasila' s Cori.temporary

Ap?iat

and Mass Communications

193

Andri A. Hardf

ana

·

· . · .. Consuming National·

Id~logy:irfThe

Blogosphere: The Case

of Rukunegara and Its Iinplitati6ns

on

The Understanding

. of Pancasila's Contemporary Appeal .. : ... '. ...

~...

217

Rommel A. Curaming

: ixpressions of Pancasila: ·

Translating "Ketuhanan Yang Maha Esa"

An

Amenable

.Religious Ideology ... '..:'.'. ...

~

... : .. : ... : .... ,. .. , ... .

239

Sita Hidayah

The Chronicle of Pancasila ir{Visual Arts:

A Preliminary Study

.... .-... :.: .... : ... : ... ..

255

G.BudiSubanar'

·

Reinterpreting Pancasila Kita: ...

~

... .

271

M. Endy Saputro

Rhythms of a National·Body;

Balinese Dance and Thelde0i'ogy of Pancasila ...

r ... .

285

Jennifer Goodlande'r

·

. . Applying Pancasila in

a.'c~{°'11;1mp;;

The Pancasila as an Idea>

not an

Icon: Masyumi and The State

· Ideology ... : ... : .... : ...

~

... : ...

.1...

301

Kevin

W.

Fogg

Village Democracy: The futeratti6n &tween Local Culture

and Modem Political Patterns ... :...

325

Pius

s,

Prasetyo

The Post-New Order Pancasila P.ress: Idea And Practice

by The 'Kedaulatan Rakya:t' Yogyakarta Daily ...

353

Lukas

S.

Ispandriarno

·

Pancasila: The Case Of Bening Village, Sleman, Yogyakarta .

377

Silverio R.L.

Aji

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"

. FRAGILE POSITION OF THE PANCA.SILA

~;

Pu.rwa:nta

Sanata,:Dhanna University

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

t~ c.hl~C!.te

thEi possibility, both from the

positive and negative. sides .. Current trends show that opinion

'·

.

. for negating the Partcasila

~cl

replacing it with another ideology

.is becoming stronger,

If

this happens it would indicate a loss of

national feeling with .few

·~1Ilotional

contacts with their own

country. I cite a report

from

The

Jakarta Post,

16Augqst 2002:

Ask young Indonesians today what

m~kes

them

Indonesians, and . the answer may likely su,rprise, or

disappoint you;

"I'm Indonesian. because. !:was born in Indonesia and I'm

a citizen oflndoniesia,

1

jusi have to live with that," Uitan

Nirwani, a

14~yea,;~oid.high

school student, said when

she was asked abou,t

wrui.t

it meant' being an Indonesian.

(7)

PANCASILA'S CONTEMPORARY APPEAL

"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 ro-,

say

that

lntan and Swastika

represent the general feelin'g ·of Indonesia's younger

generation about their couritry,

but

their .answers reflect

a

growing trend among the yo\lnger 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 inany 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·tbey weye Indonesians only

because they lived here (cf Alfitra 2004). ·

..

From such newspaper stories we can understand that ma·ny

young people have no emoti6nal identity with Indonesia. F.or .

them Indonesia is nothing, is only a place where they were

bo~

·

and where they are now-living.

Looking deeper, we disCdver that the problem with loss

of Indonesian identity for young

p~ple

.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,· traditional, and uncivilized'.

...

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Their knowledge and skills are due to foreign 'goodness' that ·. .' '. ..

came with colonization. At the

~ame

time, Nordholt observes

·.:"

I'. ··" .

·.1.

Indonesians tive without history. They do not live on .the . " · ·

basis of their own

hi~toric~l

experiences, but upon current.·.

information and trends. From

this

poirit .of view, we understand .

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VALUES AND NATIONAL EDUCATION

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·. th.at Indonesians, especially:the younger generation, are ready

· to.

·be followers and consurne,ts of global trends ..

In

this context

. global trends stands for

all

the

facts, i.e. mental-facts, socio-facts

. and

arti-facts, which daive·from globeµ power.

.

In the sixties Sukarno called the global

power

that

· . r:n.otivated the West

'Neko~in:L'

power, i.e. neo .. colonialism and

imperialism~

Neo-colofilhlisrn is defined, interestingly enough,

by Kwame Nkrumah as .the last stage of imperialism.

:F":urthermore, he exl'lains: ·

.

Neo-colonialisni is· atso. the worst. form of imperialism.

For . those who pr.actice. it, it means power. without

responsibility and for those who suffer from it, ifmeans

expfoitation with'out redress. In the days of old-fashioned

colonialism, the imperiai. power had at least to explain

and justify at home the 1!1-Ctions it was taking a.Proad. In

the colony those• who serv.ed the ruling ·imperial power

could at least look

to

i~

protection against any violent

move by their opponents. With neo-colonialisro neither

is the case

cNkruh'llili

:1965).

·

.

Sukarno saw that tl\e··u.npact of nee-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·

frotrr

Asia and Africa. The conference's

stated aims were to pr?mote Asian-African economic and

cultural cooperation·· ·and · to oppose colonialism or

neo-co.lonialism by the United States, tbe Soviet Union, or any other

'imperialistic natiori. Final).y, the conference agree¢1 to build Non

Alignment Movement)

Sukarno named the group as

NEFO

(New Emerging Forces).

At the end of

the conference, 29

Afro~A,sum

states

si~ed

a 10-point

·Declaration on

Promotion of World Peace. and.Cooperation.

151

(8)

PANCASILA'S' CON!EMPQRARY APPEAL

Sukarno's anti neo-colonial:i:stn 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

th,e 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 g0als.·

J~stice

and Prosperity

was reduced to material prosperity o:Ny, .through embradng

Western capitalism. The decision brought Indonesia under

Western dominance, or in Nkrumah's.view, Indonesia

fall

info

a

neo~colonial

relationship.

The essence of neo-coloniaii.St;n:

: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.

"c:...,

The methods and form of this direction can take various

shapes. For example, in an extreme cas·e 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

ex~rcised

through

economic or monetary means. The. nep-col9nial 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 secµted'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. oontrolled by the imperial

powcr ...

lt

is possible that

neo~colonial

-control may be

exercised by a consortium of fipanci.al interests, which

are not specifically identifiable with any particular State ..

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ANC;\SILA VALUES AND NATIONAL EDUCATION

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The control of the Congo

by

great international financial

concerns is a case in.

poini.(lbid.

65).

One of cultur!11.

imp~cts

of western domination had been

the

change of

Indonesi~

life"

style irito a

more

materialistic one.

The existence of

human· beings is no longer dependant upon

¢,e'ir

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 ofhaVing':

As. every

imp¢ection

o(rnan 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

ai.f.· of. friendship, and saying, Dear

friend,

I

will give

'you.

what you need, but you

know

the

conditio sine q71a

no~.,

You

know what

ink

you r.nust use

in signing yourself over

.te>·

me.

I

shall swindle you while

providing your enjoyment.') The entrepreneur accedes

to

the most depq1ved.fanties of his neighbor, plays the role

of pander betWeen

him

and his needs, awakens unhealthy

appetites

in

him,

att<;l

\\:'at.ch.es ·for every weakness

.in

order,

later, to claim the temuneTa.tion for this labor of love." The

man who has thus

b~ome

•subject to his alienated needs

is

'a mentally and physically dehumanized

being ... the

self-conscious

and

se!faCtiMg commodity.'

This

comn;iodity-man knows only

on~

way

of relating himself to the world

outside, by having it

and

l:>y consuining (using) it. The

more alienated· be

is,

the ..

more the sense of haVing and

using constitute·s his relationship to the world. 'The less

you

are,

the less

you

expr~ss

your life, the more you

have,

the greater is your

·r;ilienated

life and the greater is

the saving of your alienated being' (Fromm

.1961).

Frqrn

this point of view ce>:rrUption, collusion, and nepotism,

w.hich spread out

in

I.i1.done,sia.during the 32 years. of Suharto's

· regime, are rooted

in

what·

Erich Fromm called as sense of

.

. . .

.

'

.

'h_aving. In general, Indonesian society does . not care about

153

(9)

(

J.'

ANCASILA'S CONTEMPORAR):' APPEAL

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

o!der:

to·

get

properties that .

they need.

' .

.

Besides loosing indigenous

id~ntity

of young generation,·

it is also possible that the Pancasila might be replaced

by.

Islamic values . and norms. In the

last fiv.e years we could see

'anti sipilis' movement come on. Iridonesian political screen:

Through expressing their .belief, the .. Islamic movements reject.

secularism, pluraJism, and liberalism. A

Sury~y

of the Center ·

for Islamic and Society (PPIM). at Syarif. Hidayatullah

Stat~.·

Islamic University in Jakarta shows that. most Islamic studies ·

teachers oppose pluralism. The

.·~ovement

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

i.o

J>XOtnoting conservatism

and radicalism among Muslims nowadays. You cannot

say now that conserv;atism and

rad.icaiis~

only develop

on the streets like what has b~en

campaigned by the FPI

(the Islam Defenders Front), but rather deep within the

education (system)

(Jakarta Post,

26·November 2008).

The movement

ha~

deep roots in Indonesian history.

Before the coming of Europeans, Indonesia.was dominated

by .. ·

Islamic kingdoms as Aceh (Sumatra), Banjar (Kalimantan), and·

Demak Gava). After the Independence Proclamation in 1945,·a

.

struggle to create an Islamic Iridonesia.

s~aJe·

occurred in many

places. The movement . was

supp~e~sed

b

0

y

the Indonesian

government through a short period, of civil war, but the.·.

ideology never dies.

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When wave

of·

°Islamic awakening came in the 1990s,

. . . .· · . the dream of an Indonesian Isl.imic state once more was taken

, . ,: ... : up at national

lev~l.

At l.:lie

~~ng

of the 21st ceptury, Islamic

·. organizations and movements grew rapidly with their influence

·

...

.·

...

·. :within

the public space

b~orrti.fig

ever stronger.

One

indicator

. . of Islamic movement.s' streitgth

is

their success in implementing

Islamic laws at

th~

local

le~el,.

the·

Perda

Sharia ..

Through

provincial and local .represen,tative 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,

... 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 gener.al,

to

:wear

'Muslitn clothing' - usually

defined as weanng

ajilb.,ab

for women, and a

'baju koko'

for men. These regul:atioµs vary widely from district to

district. For ex.ample,

in

Banjar, Kalimantan; Muslim

civil servants are requ.ired to wear jilbab and baju koko

on Fridays. In Enrekang,. South Sulawesi, Muslim civil

servants and students must wear 1';1uslim clothing every

day (Perda 10/2005 - civil servants and students not

complying are listed as absent on that day); and in

Bulukumba, Sotith Sulawesi, all women (Muslim or not)

must wear

jilbab"to

receive the services of the village

government,

ke/ura!tqn

cPerda

5/2003) (Bush 2008).

From national viewpoint, the

Perda Sharia

contradicts

the Constitution.

Paragiaph:28

guarantees the equality of all

citizens of all groups, as well·a$ the guarantee of human rights

through various· sections

in

the.constitution. Besides conflicting

with the Constitution, . ·these local regulations also directly

challenge the unity in diversity motto of

Bhinneka tunggal eka.

(10)

(

PANCASILA'S CONTEMPORARY APPEAL.

. .. although Islam is the reliii.on of the m,ajority there are

also non-Muslim among Indonesians. and institutionally

Indonesia. is not an Isiam:ic 'sfate, ·therefore the

ratification of

Perdd Sharia

betrayed:rtational consensus

a.greed 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.politlkindonesia.com/readhead.php? Id=1024).

TAKDIR, a legal aid NGO,

·~ake~

periodic requests

fbr

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·

Tanggerartg regulation against prostitution on the grounds that

the city government had followed all correct procedures

in·

its

formulation. As the municipality of Ai:\gering also had . the

constitutional right to produce suc;h 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·

~~at

the Court could have

taken up not just the procedural issues in .the formation of the

regulation: but also its content:S (Bush

ap

cit).

A second indicator of both Islamic. mo.vements' strength

and their desire to replace ·

th~

Pancasil~

is the growth · of .

religious sentiment among Islaritlc religious organizations and .

between Islamic and other religious or.ga$ations. 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

'·

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the main 'rules and interpretation' .of a ·specific religion. One of .. "'.

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VALUES AND NATIONAL EDUCATION

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cases between 'Muslim .. and· non-Muslim took place on 11

October 2008, FPl (Isl.atnic· Defender's. Front) attacked

Sapto

.. ·

.Dharmo

members

who

wer.e holding religio:ris ritwµ. The Setara

Institute for Democracy and f)eace, an.Indonesian human rights

group that promotes

toler~e

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

gov~~nment

seems' reluctant to see violence

precipitated by religion intolerance as criminal. It in action makes

many people argue for incre;;l.Sed governmental commitment by

.

'

· retaining the Pancasila. as :national "umbrella". safeguarding

the principle of Indonesia.as pluralistic nation.

Although both lotal an.d national cases graphically

-illustrate the fragile position of the Pancasila, it is not as

vulnerable as it looks. 'lnd,oii.esia still has considerable resources

for defending

it.

Most Indo1lesians still believe that continuation

of the Pancasila is crucial for Indonesia. A survey shows

that 96.6% want the Panca$ila defended as the basis of the

·.nation;

92.1 % said that it.

is

the best foundation for Indonesia.

Moreover most Indonesians i,elieve that the Panc.asila is rooted

· :i:r).

indigenous culture; ·Indonesia is a colorful. nation in its

composition, comprising. :tnore. than sixteen ethnic. groups with

Javanese as the largest,

each

with its own specific traditions artd

' ' • I • •

local cultures.

It

means

tha,t

plurality is a reality, which We

cannot deny. Indonesian.society, especially in the past, believes

.tl-).at the differences

·a~tually

complement one another to build

universal harmony.

:Sas~d

on this believe, people.always treat

157

(11)

(

P ANCASILA'S CONTEMPORARY APPEAL

others as

their

own family and

see ..

social

coh~siveness

as the:

most important goal in life.

To make

sod'.11 cohesiveness work,

our society found a crec;i.tive

.m~r

of cooperation called .as.

gotong·royong.

It means togetheX collaboratively to resolve

a~

problem peacefully. Through ii:. Indonesians ·can solved any

problem, individual and social· ones alike. One reason

f~r

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'2

If

we then hear objections from the Moslem side, we

much reali.Ze that it is not the voice of all Moslems. These

groups are small. In the last general elec.P.on., we. see that Islamic

Parties received only 14.99% of

the

vote; .most people choose

secular and national-religious . parties. Moreover, 55% · of

Islamist party sympathizers ideaJize the Pancasila as the state

ideology.

So,

in term of numbers, abjections to the continued

existence of the Pancasila are raised by a very small number of.

people. The problem is that with such a small group soundi.rig

their voice very loudly, the majority of Moslems choose to keep

silent.

2. · Recommendation

From the foregoing discussfon of the current positfon it

can be concluded that most Indonesians ·want to keep the

Pancasila as the national ideofogy and basic foundation . .So .

the next step is how

t~

face tWo

probl~ms,

namely western

domination and small group of ·.radical Muslim. Most. in

---..---·-

₂

11:12

In Sukarno's speech at the BPUPkI .meeting l June 1945. he said that

Pancasila 'is extracted to

~e

three, it would be.: believe in God. nationalism, .

and socialism.

-···

.

;

..

'

.

'

,,

. "11 ...

J .. ''

..

·,

' '

I·"·' ..

~

.

,'

.

I

' ...

·.

:

.

•,

'·.

. .

.

' '

.

. . .

.

"

'

' . ·

·

... ·

.<'

PANCASILA VALUES

AND NATIONAL EDUCATION

• ,. :;·~ . .,"? ',o~!if·~J' .'<;rJV..:/Jl'.#'.>$,,4*"$_.At,;N$XPRP>.:#f!';/fo~:A~~'$

. viewing the . Indonesiart , future agree on the need. for civil

· society or in Islamic term a .'Madani Society'. 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. when

~ople

act independently and

think

rationally, socio-culturally they will develop tolerance and

appreciation others'

in:de~dency.

The growth of Indonesian democracy

in

the last decade

·shows that we are on the .right track in developing civil society.

Step by step many. politi.cal p.osit.ion5, such as regents and

governors, have been ..

filled ..

through .public election. Although

· ·money politics often color the .elections, people se.ern

to

be

more

mature in making their · choices. Moreover,

when

political

figures do something unjust or corrupt, the general public takes

it· upon themselves to raise ·:their voices. Current news often

.report citizens and student;5 · demonstrating

in

response - to

unjust decisions of lbcal government and overt corruption.

Although there }-\ave . been many positive sides to the

.recent growth of Ind6nesian democracy, we still have a lot of

home works ahead of us

in

order to build a strong

civil

society.

· One of these is reform

of

the national education system. Since

the time of the Suharto regime, the national education system

has emphasized cognitive·

rul:i:ts.

While UNESCO has launched

four pillars of education f9r.Jhe

21st

century, the Indonesian

e.ducatibnal systemcontinues.t9 ignore charact.er bµilding. The

focus of national educa:tion

is

to develop learning to know and

to do and pays

li~tle

attention :to nurturing learning how to be

.

_'

.

_.

· qnd to live together.

From

this point of view, reform of the

national education system.should be pushed in the direction of

· nurturing character builCung of its students.

.

(12)

(

PANCASILA'S CONTEMPORARY APPEAL

Furthel'more reform of education should turn schools into .

institutions with the obligation

c,yf

inctJ.kating Indonesian local.

identity.

Until

now Indonesian schools teach mostly Western.

.a\..

M'ttltiU•

••• ...,

4d4'4'tlttN•

•

f._

(t: a\tll'

•••Y to

ehan~

the

schools climate to be mc;ire Indonesian. In this case, Kalijaga' s

educational reforms are of speciaHntt:rest just because there

are.

many similarities between conditions then and now. Sunan

Kalijaga is one of the ·'nine ·high nobles (Wa/i

Songgo)

who

become Moslem leaders in the ·

.Demak .

era of the sixteenth

century. He was surrounded by the domination of Hadramaut

culture. Yet he defended.his local

identity

through the wearing

of Javanese dress. We could itnagine how hard his life was.

He not only wore local

~lothing

'but

~so

creatively

develo~d

the

wayang

shadow puppet theater as a pedagogical tool.

He

used the

wayang

to educate

people

to be Javanese. To

allay

Hadramauti suspicions,, Kalijaga cleverly 'added an Islamic

symbol called

Jamus Kalimasada

ont~

his

wayang.

The symbol is

a most powerful heirloom, but

it

very rarely comes on. the .

screen. Through adding the

Isla.mi~

sympol, Kalijaga rendered·

the

wayang

ah acceptable vehicle

of

comrn,unication for Mosletn

leaders, although it very rarely deals with Islamic values and

norms. From Kalijaga's genius in leadership we can learn much

for reforming our educational system. The most important

lesson to be learned from Kalijaga is .that,.educational reform

must be based on indigenous

cul~re

and take account into

account .the harmonious relationshipsamo.ng all

stakeholder~;.

In addition to furthering indigenous values, Indonesian

school reform must also be direc,ted foward development, of

students' critical thinking. Critical thinking is a purposeful

' ' '

and reflective judgment abou.t what to beHeve and how to act

1~n

' .

"

' t '

' "

'

"

'"·. '

''··

....

"'

.1.·,' ·,'

· , ' '

·

...

·

,,'

·(

PANCASILA VALUES

AN1)

NATIONAL EDUCATION

. >'.;1#';;,-'';.,.,.l/t~,w·F:'ffe'All"'JfK;#';,J?;l#l.C;tPt.A!'.#~~;Jf

.

in . response to observatioru?

1

experiehces, verbal or written

expressions, or argurrtents. ¢rltj.cal thin.king involves determining

the meaning and

significan'c~

·of what is observed. or expressed

o/.

concerning a given inference or argument, determining

· whether there is adequate justification to accept the conclusion

a~

true. Through developing' critical thinking, students could

· . engage in making rational decisions, building strong arguments

and taking both acadei::nc

~d

socio-cultural responsibilities for

· .their decisions. On. the other hand, students also could learn

from questioning

·Or

arguing the validity of any statement

wherever it comes from.

To develop critical thinking, the school .environment

needs to be changed

in

~ost

totally different perspectives

from the conventional one; School should

be

a

s~e

place for

students· to express their opinions where no one can arbitrarily

dismiss or ridicule. them,· including teachers. Students and

teachers should be

~q:ual

·

~.

discussions or debate forums, so

they can stimulate one

a.nother.

Teaching-learning.processes are

also influenced by.students' activities in observation, collecting

<la.ta, writing opinion, presen.tation, discussion, and deba_!e.

Through education

r~orm

that.

stresses building students'

·character, I feel the new Indonesian generation could develop

strong arguments that the.Pancasila is the best foundation for

peaceful life of. a diverse na:tion as Indonesia.

They

will not be

. trapped as Heidegger na:J:ned as

da-sein

or

Erich

Fromm's

· . "'sense of having",

ciltho:u~

.to live

in

.global era

is

challenging

jl,lst because of the grow-fh'.of .capitalism becom:µig <l·juggemaut.

161

(13)

PANCASILA'S

CONTEMPCSRARY

APPEAL

'JYBf'",,,.4#£.ffYNJ<"IJ#',W...:J/';RJ.~~:.;&r§ <&"~.;.;,, J: ,~;

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References

Alfitra Salam.

2004.

"Biarlah Nasionalisme Keindonesiaan Punah" ·.

(Let Nationalism Be Extinct} at.. www.mediaindo.co.id.

October 28th.

Bush, Robin.

2008.

"Regional 'Sharia' Regulations in Indonesia:

Anomaly or Symptom?'' In Greg' Fealy and Sally White ·

ed,

Expressing Islam: Religious Life and Politics in Indonesia .

.

Singapore: Institute of Southeast Asian Studies.

Dewi Candranfugrum.

2006;

Perda· Sharia and the Indonesian

Women's Critical Perspectives ..

A

working-paper presented

at the,conference on "Neue Willkuer gegen Frauen in .

Indonesien: Kontroversen · uin die Urnsetzung der

Regionale Scharia-Gesetze· .. Perda Syariah (New ..

Arbitrary against Women

.in'

Indonesia: Perda Sharia .

and Womens Rights)".

Fromm, Erich. 1961.

Marx's Concept' of Man.

Translated

in ·

English

by T. B.

Bottomote~.

New York: Frederick

UngarPublishlng Co. p.

55 .. · ·

·

Nkrumah, Kwame.

1965.

Neo-Colon:ialism; the Last Stage of

Imperialism.

Downloaded

·from

http:/ /www.marxists.

org/ subject/

africa/

nkrumah/

neo-colonialism/ index.htm

Nordholt, Henk Schulte.

2004.

De-colonising Indonesian

Hisforiography,

Paper delivered at the Centre for East.·

and South-East Asian Studl.es public lecture series

"Focus Asia", May 25- 27th, Lund University, Sweden.

Jakarta Post,

16

August

2002.

Jakarta Post,

26 November 2008

http://www.m:ediaindo.co.id

http://www.politikindonesia.com/teadhead. php? id =1024

http:/ /www.en.wikipedia.org

162

..

...

'.

.,

..

,

'•

..•..

· . ;

~·

: .'·

..

...

.•

.

(14)

LE MB AR

BASIL PENILAIAN SEJA WAT SEBIDANG ATAU

PEER REVIEW

Prosiding Internasional

Judul Makalah

: Fragile Position of The Pancasila

Penulis Makalah : Dr. Hieronymus Purwanta, M.A.

Identitas Makalah :

a) Judul Prosiding

: Pancasila's Contemporary Appeal: Re-ligitimizing Indonesia's Founding

Ethos

b)

c)

d)

e)

f)

ISBN

Tahun Terbit

: 978-979-1088-56-5 EAN: 9-789791-08865

: 2010

Penerbit

Jumlah halaman

: Sanata Dharma University and Yale University

: 14 halaman

Uri

: https://repository.usd.ac.id/5918/

Nilai Maksimal Jurnal Ilmiah

Komponen yang dinilai

Prosding

Prosiding

Intemasional

Nasional

Kelengkapan dan kesesuaian isi

1.50

Jumal (10%)

Ruang Lingkup dan Kedalaman

Pembahasan (30%)

4.50

Kecukupan dan Kemutakhiran

Data/ Informasi dan Metodologi

4.50

(30%)

Kelengkapan Unsur dan Kualitas

4.50

Penerbit (30%)

Total=l00%

15.00

Nilai Akhir

Yang diperoleh

1,4

4,2

2

(15)

Komentar Per Reviewer :

1.

Tentang Kelengkapan dan Kesesuaian Unsur

3.

Kecukupan dan Kemutakhiran data serta Metodologi

4.

Kelengkapan Unsur Kualitas Penerbit

~~~ME

·

5.

Indikasi Plagiasi

I

6.

Kesesuaian Bidang Ilmu

(PROF. DR.

RMANU JOEBAGIO., M.PD.)

NPP/NIP

: 19560303198603100 I

Jabatan Akademik : Guru Besar (IV-b)

(16)

LE MB AR

HASIL PENILAIAN SEJAWAT SEBIDANG ATAU

PEER REVIEW

Prosiding Internasional

Judul Makalah

: Fragile Position of The Pancasila

Penulis Makalah : Dr. Hieronymus Purwanta, M.A.

ldentitas Makalah :

a) Judul Prosiding

: Pancasila's Contemporary Appeal: Re-ligitimizing Indonesia's Founding

Ethos

b)

c)

d)

e)

t)

ISBN

Tahun Terbit

: 978-979-1088-56-5 EAN : 9-789791-08865

: 2010

Penerbit

Jumlah halaman

: Sanata Dharma University and Yale University

: 14 halaman

Uri

: https://repository.usd.ac.id/5918/

Nilai Maksimal Jurnal Ilmiah

Komponen yang dinilai

Prosding

Prosiding

Internasional

Nasional

Kelengkapan dan kesesuaian isi

1.50

Jurnal ( 1 0%)

Ruang Lingkup dan Kedalaman

Pembahasan (30%)

4.50

Kecukupan dan Kemutakhiran

Data/ Informasi dan Metodologi

4.50

(30%)

Kelengkapan Unsur dan Kualitas

4.50

Penerbit (30%)

Total=l00%

15.00

Nilai Akhir

Yang diperoleh

1,3

3,7

4,0

(17)

Komentar Per Reviewer :

1.

Tentang Kelengkapan dan Kesesuaian Unsur

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Indikasi Plagiasi

Surakarta, 08 Maret 2017

(PROF. DR. SARIYATUN M.PD., M.HUM.)

NPP/NIP

:96103181989032001

Jabatan Akademik : Guru Besar (IV-b)

(18)

67% Unique

Total 24574 chars, 4283 words, 117 unique sentence(s).

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Results

Query

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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

(19)

28,800 results

this probable

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smarter, easier way to browse the web and all of

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Unique

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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iakurniaweblog.blogspot.com

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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

sites.google.com

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

sites.google.com

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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

(20)

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For them, Indonesia is nothing

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

thejakartapost.com

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emergingfromthedarknight.wordpress.com

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stravaganzastravaganza.blogspot.com

padaniacity.org

academia.edu

Unique

has complex and deep roots

-485 results

Henk Schulte Nordholt describes Indonesian History as history without people

muse.jhu.edu

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(Nordholt 2004)

-1 result

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

Exterminated) at www

www2.shaftek.org

1,180 results

id October 28 th , 2004

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traditional, and uncivilized

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archive.ecml.at

targetjobs.co.uk

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

-281,000 results

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

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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

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

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

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the last stage 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

(22)

-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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Unique

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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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

(23)

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

one

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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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11 results

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

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

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I shall swindle you while providing your enjoyment

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

(24)

-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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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

(25)

-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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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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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:

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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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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

(26)

-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