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SOEDJATMOKO DAN Orne BARU (1968-1989)

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SOEDJATMOKO DAN Orne BARU (1968-1989) SOEDJATMOKO DAN ORnE BARU (1968-1989) SKRIPSI Diajukan kepada Fakultas Adab dan Humaniora untuk Memenuhi Syarat-Syarat Mencapai Gelar Saljana Humaniora Oleh: Olman Dahuri 102022024382 JURUSAN SEJARAH DAN PERADABAN ISLAM FAKULTAS ADAB DAN HUMANIORA urn SYARIF HIDAYATULLAH JAKARTA 1428 HI 2007 M SOEDJATMOKO DAN ORDE BARD (1968-1989) SKRIPSI Diajukan kepada Fakultas Adab dan Humaniora untuk Memenuhi Syarat-Syarat Mencapai Gelar Sarjal1a Humaniora Oleh: Olman Dahuri NIM 102022024382 Di Bawah Bimbingan \d!:#:~ NIP. 150240484 JURUSAN SEJARAH DAN PERADAlJAN ISLAM FAKULTAS ADAB DAN HUMANIORA UIN SYARIF HIDAYATULLAH JAKARTA 1428 HI 2007 M PENGESAHAN PANIT~ UJ(AN Skripsi yang beJjudul "SOEDJATMOKO DAN ORDE BARU (1968- 1989)", telah diujikan dalam sidang munaqosah Fakultas Adab dan Humaniora UIN Syarif HidayatuJlah Jakarta pada tanggal 23 April 2007. Skripsi ini telah diterima sebagai salah-satu syarat untuk memperoleh gelar Sarjana Program Strata I (S 1) pada Jurusan Sejarah dan Peradaban Islam. Jakarta, 23 April 2007 Sidang Munaqasah Ketua Merangkap Anggota, Sekretaris Merangkap Anggota, (\ ~ Drs. H. M. Ma'rufMisbah, MA Use" Abdul Matin, S. Ag., MA, MA NIP. ISO 247 010 NIP. ISO 288 304 Penguji, Pembiml>ing, Drs. Imam Subchi, M. Hum Dra. Hj. )'ati Hartimah, MA NIP. ISO 299 472 NIP. ISO 240 484 KATAPENGANTAR Luapan rasa syukur penulis panjatkan keharibaan I1ahi Rabbi yang telah memberikan beragam nikmat, kesempatan serta kekuatan sehingga penulis mampu menyelesaikan skripsi ini. Shalawat teriring do'a semoga tercurah kepada penerang semesta nabi agung Muhammad SAW yang telah membawa perubahan bagi peradaban manusia, dari peradaban yang kelam dan sempit akan ilmu pengetahuan, menjadi peradaban yang penuh dengan warna-warni ilmu pengetahuan seperti saat 1111. Penulisan skripsi ini adalah syarat yang hams dipenuhi oleh penulis untuk menyelesaikan program Smjana pada jurusan Sejarah dan Peradaban Islam, Fakultas Adab dan Humanaiora, DIN Syarif Hidayatullah Jakarta. Dengan penuh khidmat penulis berikhtiar semaksimal mungkin untuk menyusun sebuah skripsi yang terbaik. Namun, keparipurnaan bukan lah hak manusia dan karyanya, dan begitulah pada akhirnya skripsi ini dihasilkan, ia sarat dengan cacat dan kekurangan. Oleh karenanya, ia sangat meminta hadirnya kritik, saran, maupun komentar dari berbagai pihak untuk memperbaiki kekurangan dari karya ini. Terselesaikannya skripsi ini tak bisa dilepaskan dari supportberbagai pihak,oleh karena teramat mustahil bagi penulis mampu bekeIja seorang diri tanpa bantuan pihak-pihak lain. Maka, sudah sepatutnya penulis memberikan penghargaan tertinggi serta mengucapkan terimakasih yang tak terhingga kepada: I. Dr. Abdul Chair MA, Selaku Dekan Fakultas Adab dan Humaniora UIN Syarif Hidayatullah Jakarta yang telah berupaya menunaikan perannya dengan baik sebagai penghimpun utama semua aspirasi dan kebutuhan mahasiswanya, termasuk penulis. 2. Drs. H. M. Ma'ruf Misbah, MA, selaku Ketua Jurusan Sejarah dan Peradaban Islam yang telah re/a menghabiskan waktunya untuk menghadapi segala keluhan­ keluhan para mahasiswanya, tak terkecuali penulis, terkait dengan persoalan akademik jurusan. 3. Bapak Drs. Usep Abdul Matin, MA, selaku Sekretaris Jurusan Sejarah Peradaban Islam yang selalu berusaha memberikan kemudahan administratif kepada penulis dalam menyelesaikan skripsi ini. 4. Ora. Hj. Tati Hartimah, M.A, sebagai pembimbingskripsisekaligus pula merangkap sebagai Pudek I Fakultas Adab dan Humaniora yang dengan pcnuh perhatian telah membimbing dan mendorong penulis untuk menyusun skripsi ini semaksimal mungkin dan mengingatkan penulis supaya menghindarkan diri dari godaan-godaan pragmatis yang dapat berakibat pada terkuranginya kesungguhan dalam mengeIjakan karya ini. 5. Pimpinan dan seluruh staf pegawai Perpustakaan Utama UIN Syarif Hidayatullah Jakarta, Perpustakaan Fakultas Adab dan Humaniora, Perpustakaan Nasional Jakarta, Perpustakaan LP3ES Jakarta, yang telah memberikan pelayanan dan kemudahan bagi penulis dalam memperoleh data-data yang penulis butuhkan. 6. Bapak dan Ibu ku (Adri dan Darus Mawati), yang telah membesarkan dan mendidik penuIis dengan kedua kaki dan tangannya, peluh dan darah, pikiran dan jiwanya, hanya sekadar tuk melihat tangis bahagia anaknya; Kak Yanti dan suarili yang tanpa parnrih telah bergandeng tangan membantu bapak dan ibu dalarn menyelesaikan pendidikanku; Kak Sisti dan suarni serta adikku (Emmy) yang selalu memberikan spirit dan motivasi; ketiga ponakanku (Ghita, Nola, dan Dian) yang lucu-lucu, terimakasih untuk semuanya. Bahagiaku sungguh tak terperikan telah lahir dan dewasa dalarn cinta kalian. 7. Istri tercinta, yang dengan penuh kelembutan dan kasih sayang telah menjadi pendarnping setia penulis dalarn menyelesaikan skripsi ini. Engkau adalah anugerah yang teramat berharga, obat dalarn kegetiran, pemberi makna dalarn keharnpaan, penegar jiwa dalarn menggapai cita-cita. Ku takkan pemah sanggup beIjarak denganmu, wahai bidadariku. 8. Seluruh kawan-kawan SPI angkatan 2002, Inshums dan Basis, Dakocan dan Simatupang groups, dan seluruh kawan-kawan lain yang tak sempat tertulis di lembaran sempit ini, kebersarnaan kalian sungguh telah mencipta memori terindah yang tak bisa terlupa. Utarna sekaJi untuk Adi, Test dan Bulux, terimakasih karena telah memberi ruang yang bebas bagi penulis untuk berdikusi, bertukar ide dan pengetahuan. Kalian bukan hanya teman dalarn rasa tapi juga rekan sesarna pendaki gunung kearifan. 9. Muthahhari, Khomeini, Rumi dan Bergson, merupakan guru-guru besar yang telah membimbingku bahwa dasar filsafat hidup ini bukanlah materi semata melainkan juga cinta pada yang Satu sebagai nilai tertinggi; yang mengajarkan kepada penulis untuk selalu mengejar puncak spritualnya tetapi tidak melupakan tanggungjawab sosial di dunia. Mereka tak sekadar menjadi inspirator-inspirator bagi munculnya ide-ide cemerlang, tapi juga merupakan penuntun-penuntun yang baik dalarn mengarungi lautan kehidupan. 10. Soedjarnoko, Sartre dan Nietsche, yang telah menebar benderang kebebasan dalarn laju pribadiku. Mereka adalah teman dalarn keheningan yang merigajarkan pada penulis bahwa hidup yang bermakna adalah hidup dengan penuh kemerdekaan dan kebebasan, bukan penghanlbaan. II. Alunan simphoni kehidupan yang tersembur dari hati seorang Ebiet G. Ade, Iwan Fals, Doel Sumbang dan Opick yang sanggup melancarkan edarandarah, menormalkan detak jantung, mengurai urat yangbergelung kakudan menggerakkan tubuh yang terkulai. Anda semua lIIerupakanpericipta nada-riada indah yang dapat memacu gairah hidupku. Pada akhirnya, hanya ucapan terima kasih inilah yang dapat kupersembahkan, semoga arnal dan jasa baik kalian menjadi pahala dan kemuliaan di sisi Allah SWT. Juga, semoga skripsi ini dapat bermanfaat bagi semua pembaca dan pihak yang membutuhkannya. Amin. Ciputat, 13 April 2007 Penulis DAFTAR lSI KATA PENGANTAR 1 DAFTAR lSI V BAB I PENDAHULUAN . A. Latar Belakang Masalah 1 B. Identifikasi, Pembatasan dan Perwnusan masaIah 6 C. Tujuan dan Manfaat Penelitian 7 D. Metode Penelitian 8 E. Kerangka Konseptual 10 F. Survey Kepustakaan 16 G. Sistematika Penulisan................................................ 18 BAB II KONDISI SOSIAL POLITIK ORDE BARU (1966-1989) A. Latar Belakang Lahirnya Orde Barn............................... 19 B. Menciptakan Orde Barn (1966-1975): Konsep dan Kebijakan Pembangunan Nasional 24 C. Periode Keemasan Orde Barn (1975-1989): Beberapa Keberhasilan dan Kekurangan dalam Pembangunan 35 BAB III BIOGRAFI SINGKAT SOEDJATMOKO . A. Latar Belakang Keluarga 46 B. Pendidikan dan Tradisi Intelektual 48 C. Perjalanan Karir 58 BAB IV PERAN SOEDJATMOKO PADA MASA ORDE BARU.. A. Membangun Citra Orde Baru di Dunia Internasional 64 B. Mengembangkan dan Menyumbangkan Pemikiran tentang Pembangunan bagi Pelaksanaan Pembangunan di Indonesia... ........ .. ....... ...... ........... 73 C. Kritik Soedjatmoko terhadap Konsep dan Kebijakan Pembangunan Orde Barn 88 BAB V PENUTUP . Kesimpulan 96 DAFTAR PUSTAKA 99 BABt PENDAHULUAN A. Latar Belakang Masalah Salah satu prinsip mendasar yang hams diperhatikan ketika menganalisa pemikiran seseorang adalah bahwa tidak ada pemikiran seseorang yang berkembang dari suatu vakum (kekosongan) tanpa sama sekali mendapat pengarub dari rangkaian pemikiran lain yang telah berkembang sebelumnya. Prinsip lain yang tidak bisa diingkari keabsahannya adalah, tidak ada satu gagasan atau pemikiran pun di muka bumi ini yang kemunculannya lepas sama sekali dari fakta sosial yang melingkupinya dan yang menyebabkan lahirnya suatu ide. Durkheim, seorang sosiolog kenamaan dari Perancis, mengatakan bahwa fakta atau gejala sosial yang melahirkan pemikiran itu sebagai sesuatu yang riil, ia mempengarubi kesadaran individu serta prilakunya yang berbeda dari karakteristik psikologis, biologis, atau karakteristik individu lainnya. 1 Lebih lanjut Hegel, menyebut fakta sosial itu sebagai jiwa zaman (zeitgeist) yang membentuk pribadi dan pemikiran seseorang.2 Satu di antara berbagai persoalan penting yang menjadi kebutuhan yang sangat mendasar bagi bangsa Indonesia dari setelah merdeka hingga sekarang adalah I Doyle Paul Johnson, Teori Sosiotogi Klasik dan Modern, (Ierj), Jakarta: PT Gramedia, 1986, hal. 174 2 Kuntowijoyo, "Mencari Soedatmoko", dalam, M. Nursam, Pergumulan Seorang lntelektual, Jakarta, PT Gramedia Pustaka Vlama, 2002, hal. xviii 2 persoalan "pembangunan", yaitu bagaimana membangun bangsa Indonesia yang tercinta ini, dengan berbagai dimensi kehidupan yang terdapat di dalamnya, menuju ke arah yang progressif dan terus maju serta keadaan yang terus membaik. Sebagai sebuah kebutuhan,
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