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A Review Pancasila in Pluralism

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JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 17, 2020 A REVIEW PANCASILA IN PLURALISM Ainur Rofieq1, H Halimatusa'diah2, AA Hubur3, Apri Wahyudi4, Samsul Susilawati5 1Universitas islam 45, Indonesia. E-mail: [email protected] 2Lembaga Ilmu Pengetahuan Indonesia, Indonesia. E-mail: [email protected] 3Islamic Economics and Finance (IEF), Faculty of Business and Economics, Trisakti University, Indonesia. 4STIT Pringsewu, Lampung, Indonesia 5UIN Maulana Malik Ibrahim Malang, Indonesia. Received: 10 April 2020 Revised and Accepted: 26 June 2020 Abstract: After the second world war, Indonesia declared the independence. At the time, the world was gripped by ideological conflicts between the capitalism and communism. The “cold war” between the two sides with different ideologies has caused huge impact for the whole world. However, the founding fathers were able to break away from the pulls of the two sides of the world ideology by formulating a basic view on a philosophical concept which is called Pancasila. The values contained in Pancasila can even act as guardians of the balance between two conflicting world ideologies, because in Pancasila, individual and community rights are also recognized proportionally. The formulation of Pancasila did not arise only from logical thinking, but it was explored from the cultural roots of the Indonesian people. So Bung Karno only claimed to be a digger of the Pancasila, because the values formulated in the Pancasila were taken from the values that had long been present in this Archipelago. Hence, Pancasila is said to contain philosophical basic values (philosophische grondslag), as the soul of the nation (volkgeist) or national identity (innerself of nation), and become the way of life (way of life) of the true Indonesian nation. Thus, the Pancasila value is the character of this nation, which makes the Indonesian people different from other nations. Keywords: Pancasila, pluralism, Indonesia, nation, ideology I. Introduction A plural Indonesian people sociologically need a unifying ideology of Pancasila. The Indonesian diversity is high, where religion, race, language, traditions are full of differences, causing the Pancasila is accepted as a unifying ideology. Indonesia consists of more than 300 ethnic groups spread over more than 17,000 islands, sociologically practicing Pancasila because the values contained therein are the facts that exist in Indonesian. This objective reality makes Pancasila the basis of written and non-instrumental norms or laws in the form of written or unwritten norms or laws such as customs, opportunities or understanding, and conventions. The values of Pancasila in terms of implementation consist of basic values, internal values, and praxis values. The basic values consist of the God Almighty values, the value of humanity that is just and civilized, the value of Indonesian Unity, the value of Society led by wisdom in consultation / representation, and the value of social justice for all Indonesian. This basic value is found in the opening of the 1945 Constitution, and its explanation mandates that the basic value must be spelled out concretely in the Body of the 1945 Constitution, even in the laws and regulation implementation. Therefore, Pancasila is used as a source of law in Indonesia, there must not be any legal regulation that applies in Indonesia which is contrary with the values of Pancasila. Legislation to a lesser extent is essentially the implementation of the basic values of the Pancasila contained in the Preamble and the body of the 1945 Constitution, so that the set of legislation is known as the instrumental value of the Pancasila. So, the instrumental value must be an explanation of the basic value: in other words, all legislative instruments must be a translation of the basic values of the Pancasila contained in the Preamble and the body of the 1945 Constitution. legislative, executive, and judicial institutions from the central to the regional level are the people in charge of implementing the translation of the basic values of Pancasila into instrumental 474 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 17, 2020 values. They naturally must have knowledge, understanding, appreciation, commitment, and good example in practising the content of Pancasila's values. Otherwise, they will show mislead instrumental values of Pancasila. In framing Indonesian life as the basis of the state, Pancasila experienced ups and downs in several periods of Indonesian national life, namely, the pre-independence period, the era of independence, the era of the old order, the era of the new order and the era of reform. The author tries to give a special picture of the existence of the Pancasila in its journey in each of those eras. II. Pancasila in Pre-Independence Era When Dr. Radjiman Wediodiningrat, as the Chairperson of the Committee for Preparatory Work for Indonesian Independence (BPUPKI), on May 29, 1945, asked the session to state the basis of Indonesia's Independence (state), the request caused anamnesic stimulation that turned back the memories of the nation's founders back; this encouraged them to explore the spiritual wealth, personality and national outlook that was buried in the mud of history. By this request, the Indonesian figures thought hard to rediscover their national identity. The Indonesian people lost their way in finding the basis of their country, because of colonialism in the Motherland. In the first meeting of BPUPKI which was held from May 29 to June 1, 1945, there were several speeches to deliver the proposal for the basis of the state. On May 29, 1945, Mr. Muhammad Yamin proposed the basic formulation of the Indonesian state as follows: 1. Nationality 2. Humanity 3. God Almighty 4. People's Welfare Prof. Dr. Soepomo on May 30, 1945 put forward the theories of the State, namely: 1. The theory of individualists 2. Understanding of the class state 3. Understanding of integralistic states. Ir. Soekarno on June 1, 1945 which proposed five basic states consisting of: 1. Nationalism (Indonesian nationality), 2. Internationalism (humanity), 3. Consensus (democracy), 4. God Almighty (Culture) In the speech on June 1, 1945, Ir. Soekarno said: "Sorry, a thousand sorry! Many members have made speeches, and their speeches were expressed things that were not really the request of His Excellency, Your Excellency, that is not essentially an independent Indonesia. In my opinion, what was asked by His Excellency, Mr. Chairman was, in Dutch: "Philosofiche grond-slag" rather than independence of Indonesia. Philosofiche grond-slag is a pandamen, philosophy, deep thoughts, souls, deep desire to build an eternal Indonesian building." It was so great that Ir. Soekarno explained Pancasila sistematically, logically and coherently, and Ir. Sukarno denied humbly if he was called as the creator of Pancasila. He said: "Why do you thank me, why am I praised, even though I have often said, that I am not the creator of Pancasila. I am just exploring the idea of Pancasila rather than the Indonesian homeland, then I dedicate the five pearls that I return to the Indonesian people. In fact, I have said, that the results of this explorarion, brothers and sisters, are God's gift to me" Although Ir. Sukarno had proposed the five basic prinsiple of the state, he also offered other possibilities, if there were those who did not like the five numbers, as well as the way he showed the basis of all the five basic principles. The alternative can be squeezed into Tri Sila and can even be pursed again into Eka Sila. Tri Sila includes: socio-nationalism, socio democtratic and Divinity. While Eka Sila explained by Ir. Soekarno is "Mutual Cooperation" because according to Ir. Soekarno, Indonesia that we founded must be a country of mutual cooperation. However, on June 1, 1945 the name chosen as the basis of the country was PANCASILA (next to the names of Trisila and Ekasila which were not selected). 475 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 17, 2020 In addition, Pancasila is also a treasure of Indonesian culture, because these values live in the history of Indonesia contained in several kingdoms in Indonesia, as follows: 1) In Kutai kingdom, the community was the opening of Indonesia history for the first time, because it displayed socio-political value, and God in the form of, festivity and alms to the Brahmas. 2) The development of Srivijaya kingdom by Mr. Muhammad Yamin is called the First Indonesian State on the basis of sovereignty, it can be found that the values of the Pancasila material are most related to each other, such as the value of unity that is inseparable from the Divine value which appears to the king as the center of power with religious power trying to maintain his obligations towards the "datu". Likewise, social and economic values that are intertwined with one another with the value of internationalism in the form of relations with those stretching from experience to overseas countries of the royal harbor and the Malacca Strait secured by sea nomads who are part of the bureaucratic government of Srivijaya. 3) During the Majapahit kingdom, under King Prabhu Hayam Wuruk and Apatih Mangkubumi, Gajah Mada had succeeded in integrating the archipelago. The factors used to create insight into the archipelago are: the power of magical religions centered on the Prabhu, family social ties, especially between regional kingdoms in Java with the Prabhu in the Pahom Naradra institution. So it can be said that the social and political religious values which are the material of Pancasila have emerged since entering historical times. In fact, during this kingdom, the term Pancasila was recognized in the religious state book by Prapanca and Sutasoma by Empu Tantular. In the book, the term Pancasila besides has the meaning of "the implementation of the five morality" (Pancasila Krama), namely: a.
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