DOCSLIB.ORG

Does Pancasila Support Religious Pluralism in Indonesia in Postmodern Era

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Does Pancasila Support Religious Pluralism in Indonesia in Postmodern Era DIDASKALIA, VOLUME 2 NUMBER 2 OKTOBER 2019 Does Pancasila Support Religious Pluralism in Indonesia in Postmodern Era 1) 2) 3) 4) Philip Suciadi Chia , Frederich Oscar Lontoh , Surja Permana , Juanda , Daniel Ari Wibowo5) 1) Southern Baptist Theological Seminary - Kentucky USA E-mail: [email protected] 2) Evangelical Theological Seminary of Indonesia - Surabaya E-mail:[email protected] 3) Evangelical Theological Seminary of Indonesia - Surabaya E-mail: [email protected] 4) Evangelical Theological Seminary of Indonesia - Surabaya E-mail: [email protected] 5)Evangelical Theological Seminary of Indonesia - Surabaya E-mail: [email protected] Abstract. Since Indonesia is also one of the most diverse societies in the world such as there are over three hundred different ethnic groups in Indonesia, each with its own cultural identity, and more than two hundred and fifty distinct languages are spoken, then Pancasila is created as philosophic fundamentals of the state to supports the diversity in Indonesia. Pancasila (from a Sankrit word: panca: five and sila: principle) consists of five principles that are interrelated and inseparable to generate unity in diversity (bhinnekatunggalika). In this paper, I will argue that Pancasila promotesand facilitates religious diversity although religious culture in Indonesia does not promote religious pluralism. Keywords: Religious Pluralism, Postmodernism and Indonesia. INTRODUCTION Indonesia is the fourth of the most Indonesia is the largest Muslim country populous nations in the world as of February in the world. The answer will be sought by 2019. The population of Indonesia is examining a) Indonesia: its diversity, 268.074.600 people and Java island is one of Pancasila, the relationship between religious the most densely populated areas in the world. diversity with Pancasila; b) religious pluralism Indonesia is also one of the most diverse in Postmodern era. After studying these societies in the world. Hildred Geertz captured issues, the relationship between religious the diversity of Indonesian society as follows: unity in Pancasila with religious pluralism will be discussed. There are over three hundred different ethnic groups in Indonesia, each with its own DIVERSITY IN INDONESIA cultural identity, and more than two hundred and fifty distinct languages are spoken nearly This part will discuss the diversity in all the important world religions are Indonesia both in population (ethnicity) and represented, in addition to a wide range of religions. indigenous ones. This diversity is also supported by Pancasila which is Indonesian foundational theory and ideology. This paper, thus, will attempt to answer if Pancasila supports religious pluralism in Indonesia although 1 DIDASKALIA, VOLUME 2 NUMBER 2 OKTOBER 2019 DIVERSITY OF POPULATION IN kingdoms were influenced by Islam. In INDONESIA sixteenth C.E, Catholic was brought by the Portuguese to Flores. In the same century, the The population of Indonesia can be Dutch introduced Protestant and spread out in divided into two major groups: in the western Sulawesi, Nusa Tenggara, Papua and region most of the people are from the Malay Kalimantan. In summary, Indonesia is multi- ethnicity while in the eastern region there are religions country historically. the Papuans originating from the Melanesian Islands. Indonesia also recognizes specific PANCASILA ethnic groups that come from a certain province/area and have specific language for Indonesia is a democratic country that example the Javanese from Central or East applies a presidential system and Pancasila is Java, the Sundanese from West Java or the the soul of the Indonesian democracy. Batak ethnicity from North Sumatra. In Pancasila is the philosophic fundamentals of addition, there are also minority ethnicities the state. Pancasila (from a Sankrit word: derived from Chinese, Indian and Arabic panca: five and sila: principle) consists of five descendants. These people travelled as principles that are interrelated and inseparable merchants through trade exchange since the to generate unity in diversity 8th century BC and migrated to Indonesia. (bhinnekatunggalika), namely: Approximately 3% of the population is from Chinese ethnicity, although the exact 1. The belief in one God percentage is not known as the last ethnicity census was held in the 1930s. 2. A just and civilized humanism DIVERSITY OF RELIGIONS IN 3. Unity of Indonesia INDONESIA 4. Democratic citizenship lead by wise Islam is the major religion of 85.2% of guidance born of representative the population, designating Indonesia as the consultation largest Moslem country in the world. The 5. Social just for all the people of Indonesia remaining population consists of Protestants (8.9%); Catholics (3%); Hindus (1.8%); After proposing Pancasila, Soekarno, Buddhists (0.8%) and other religion (0.3%). the first president of Indonesia, summarized Among these five known religions, Hindus and Pancasila into three (trisila): a) Socio- Buddhists are polytheism religions. The rests nationalism (embracing Nationalism and are monotheism. Internationalism), b) Socio-democracy As we have mentioned above that trade (consisting of the principles of Democracy has fundamentally shaped Indonesian history and Social Welfare), and c) the Belief in God both population and religions. Immigration (Spiritual aspect). from India, China, Portugal, Arab and Dutch has contributed to the diversity of religion and The Relationship between Pancasila and culture in Indonesia. Hinduism and Buddhism, Religions in Indonesia In this part, I will argue for instance, were brought to Indonesia around that Pancasila was made upon the diversity in second and fourth century by Indian merchants Indonesia. Thus, Pancasila supports the when they arrived in Sumatra, Java and diversity of religions in Indonesia. I will Sulawesi Island. Kutai, Sriwijaya, Majapahit present two main arguments. First, the and Sailendra kingdoms were influenced by founder of Pancasila and, the second, the these religions. Borobudur is Buddhist temple, Pancasila itself from a) the explanation of the for example, was built by Sailendra kingdom at first principle (belief in one God), b) the same time with Hindu monument bhinnekatunggalikaas the purpose of Prambanan that was built by Sanjaya Dynasty. Pancasila and c) the early history of Pancasila. Then, Islam came to Indonesia in thirteenth C.E and spread out through the West coast of Sumatra and then developed in East Java. Demak, Pajang, Mataram and Banten 2 DIDASKALIA, VOLUME 2 NUMBER 2 OKTOBER 2019 PRESIDENT SOEKARNO’ PANCASILA BACKGROUND The Explanation of Pancasila: Belief in one Soekarno’ Family.Sukarno was born on God (KeTuhanan Yang MahaEsa).Soekarno June 6, 1901, in Surabaya, and was given the proclaimed about the belief in one God in name KusnoSosrodihardjo. His parents later June 1st 1945: “Arranging Indonesia renamed him Sukarno after he survived a independence with our devotion to one God. serious illness. Sukarno's father was The principle of God. Indonesia is not only a RadenSoekemiSosrodihardjo, a Muslim country (that worships) God, but also every aristocrat and school teacher from Java. His Indonesian should worship his own God. Let mother Ida AyuNyoman Rai was a Hindu of Christian worship God according to the the Brahmin caste from Singaraja Kingdom direction of Isa al Masih. Let Muslim (Buleleg) Bali. He learned about Islam from (worship) according to the direction of Nabi his father (kejawen) and teosofi. His mother Muhammad SAW. Let Buddhist does his taught him Hinduism and Buddhism. From his worship according to his own books. But let grandparents, he was introduced to Java all of us (have) God. Let Indonesia country be culture, animism and mysticism. Sarinah, his the country that each person worships his own nanny, taught him humanism: how to love God with the most comfortable way. Let other human being. In short, Soekarno lived in every citizen (has) God with culture, the the diversity of religions since he was young. culture without ‘selfishness religion.’ Let us do, be faithful to religion, either Muslim or Soekarno’ Education. Alfian notes that Christian with a proper way. What is the there were three major elements of thought that proper way? Proper way is respect to one influenced Soekarno’ mind. First, the school of another.” thought arising from the fundamental values of Soekarno’ speech clearly supported the his nation’s culture, especially Javanese diversity of religions in Indonesia. He culture. Second, the trend of thought developed embraced the diversity, and he encouraged by Western Socialist thinkers, including Karl Indonesian citizen to respect other beliefs. He Marx (1818-1883). Third, Soekarno was is a supporter of religious freedom in influenced by Tjokroaminoto and K. H. Indonesia since Indonesia is multi-cultural, Ahmad Dahlan’ speeches about the nationality multi-ethnics and multi-religious country. movements that were enveloped by Islamic Soerkarno’ understanding of belief in one God identity. He was also interested in the current is not monotheistic view. Instead, he sees that of thought formulated by the thinkers of first principle as a country that is built and Islamic modernism such as Muhammad populated by people who have God. He ‘Abduh and Jamal al-Din al-Afghani. The expects that every citizen does according to result of Soekarno’ synthesizing of ideas can his own religion and not to create a new be seen, for example, in his long article entitled
Load more

Recommended publications
  • Concise Ancient History of Indonesia.Pdf
    CONCISE ANCIENT HISTORY OF INDONESIA CONCISE ANCIENT HISTORY O F INDONESIA BY SATYAWATI SULEIMAN THE ARCHAEOLOGICAL FOUNDATION JAKARTA Copyright by The Archaeological Foundation ]or The National Archaeological Institute 1974 Sponsored by The Ford Foundation Printed by Djambatan — Jakarta Percetakan Endang CONTENTS Preface • • VI I. The Prehistory of Indonesia 1 Early man ; The Foodgathering Stage or Palaeolithic ; The Developed Stage of Foodgathering or Epi-Palaeo- lithic ; The Foodproducing Stage or Neolithic ; The Stage of Craftsmanship or The Early Metal Stage. II. The first contacts with Hinduism and Buddhism 10 III. The first inscriptions 14 IV. Sumatra — The rise of Srivijaya 16 V. Sanjayas and Shailendras 19 VI. Shailendras in Sumatra • •.. 23 VII. Java from 860 A.D. to the 12th century • • 27 VIII. Singhasari • • 30 IX. Majapahit 33 X. The Nusantara : The other islands 38 West Java ; Bali ; Sumatra ; Kalimantan. Bibliography 52 V PREFACE This book is intended to serve as a framework for the ancient history of Indonesia in a concise form. Published for the first time more than a decade ago as a booklet in a modest cyclostyled shape by the Cultural Department of the Indonesian Embassy in India, it has been revised several times in Jakarta in the same form to keep up to date with new discoveries and current theories. Since it seemed to have filled a need felt by foreigners as well as Indonesians to obtain an elementary knowledge of Indonesia's past, it has been thought wise to publish it now in a printed form with the aim to reach a larger public than before.
    [Show full text]
  • Tenaga Dalam Volume 2 - August 1999
    Tenaga Dalam Volume 2 - August 1999 The Voice of the Indonesian Pencak Silat Governing Board - USA Branch Welcome to the August issue of Tenaga Dalam. A lot has occurred since May issue. Pendekar Sanders had a very successful seminar in Ireland with Guru Liam McDonald on May 15-16, a very large and successful seminar at Guru Besar Jeff Davidson’s school on June 5-6 and he just returned from a seminar in England. The seminar at Guru Besar Jeff Davidson’s was video taped and the 2 volume set can be purchased through Raja Naga. Tape 1 consists of blakok (crane) training and Tape 2 has about 15 minutes more of blakok training followed by a very intense training session in various animal possessions including the very rare Raja Naga possession. Guru Besar Davidson and his students should be commended on their excellent portrayal of the art. Tape 1 is available to the general public, but due to the intense nature of tape 2 you must be a student. It is with great sadness that I must report that Guru William F. Birge passed away. William was a long time personal student of Pendekar Sanders and he will be missed by all of the people that he came into contact with. 1 Tribute to Guru William F. Birge Your Memory Will Live On In Our Hearts. 2 DJAKARTA aeroplane is a lead-coloured line of sand beaten by EX ‘PEARL OF THE EAST’ waves seeping into a land as flat as Holland. The Dutch settlers who came here in 1618 and founded The following is a passage from the wonderful Batavia must have thought it strangely like their book Magic and Mystics of Java by Nina Epton, homeland.
    [Show full text]
  • Cultivated Tastes Colonial Art, Nature and Landscape in The
    F Cultivated Tastes G Colonial Art, Nature and Landscape in the Netherlands Indies A Doctoral Dissertation by Susie Protschky PhD Candidate School of History University of New South Wales Sydney, Australia Contents Acknowledgments …………………………………………………………….. iii List of Abbreviations ………………………………………………………….. v List of Plates …………………………………………………………………… vi F G Introduction ……………………………………………………………………. 1 Part I — Two Journeys Chapter 1: Landscape in Indonesian Art ……………………………………….. 36 Chapter 2: Dutch Views of Indies Landscapes …………………………………. 77 Part II — Ideals Chapter 3: Order ………………………………………………………………. 119 Chapter 4: Peace ………………………………………………………………. 162 Chapter 5: Sacred Landscapes ………………………………………………… 201 Part III — Anxieties Chapter 6: Seductions …………………………………………………………. 228 Chapter 7: Identity – Being Dutch in the Tropics …………………………….. 252 Conclusion …………………………………………………………………….. 293 F G Glossary ……………………………………………………………………….. 319 Bibliography …………………………………………………………………... 322 ii Acknowledgments First, I would like to express my gratitude to the Faculty of Arts and Social Sciences at the University of New South Wales for granting me an Australian Postgraduate Award between 2001 and 2005. The same Faculty funded two research trips abroad, one to the Netherlands in 2004 and another to Indonesia in 2005. Without these sources of funding this thesis would not have possible. In the Netherlands, I must thank Pim Westerkamp at the Museum Nusantara, Delft, for taking me on a tour through the collection and making archival materials available to me. Thanks also to Marie-Odette Scalliet at the University of Leiden, for directing me toward more of her research and for showing me some of the university library’s Southeast Asia collection. I also appreciate the generosity of Peter Boomgaard, of the KITLV in Leiden, for discussing aspects of my research with me. Thanks to the staff at the KIT Fotobureau in Amsterdam, who responded admirably to my vague request for ‘landscape’ photographs from the Netherlands Indies.
    [Show full text]
  • UNESCO World Heritage Site Yogyakarta 57454 Indonesia
    Candi Perwara, Bokoharjo, Prambanan, Kabupaten Sleman, Daerah Istimewa UNESCO World Heritage Site Yogyakarta 57454 Indonesia unesco | 1 PRAMBANAN THE LEGEND The astonishing temples of Prambanan, believed to be the proof of love from Bandung Bondowoso to Princess Loro Jonggrang, are the best remaining examples of Java’s extended period of Hindu culture. Located 17 kilometers northeast of Yogyakarta, the temples boast of a wealth of sculptural detail and are considered to be one of Indonesia’s most phenomenal examples of Hindu art. Legend says that there were once a thousand temples standing in the area, but due to a great earthquake in the 16th century, accelerated by the treasure hunters and locals searching for building material, many of the temples are gone now. Initiatives to restore the temples have been conducted to some extent, though many stand in ruin today. The UNESCO World Heritage Site of the Prambanan Temple Compounds. PHOTO BY MICHAEL TURTLE prambanan | 2 prambanan | 3 CONSTRUCTION The Prambanan temple is the largest Hindu temple of ancient Java, and the first building was completed in the mid-9th century. It was likely started by Rakai Pikatan as the Hindu Sanjaya Dynasty’s answer to the Buddhist Sailendra Dynasty’s Borobudur and Sewu temples nearby. Historians suggest that the construction of Prambanan probably was meant to mark the return of the Hindu Sanjaya Dynasty to power in Central Java after almost a century of Buddhist Sailendra Dynasty domination. The construction of this massive Hindu temple signifies that the Medang court had shifted its patronage from Mahayana Buddhism to Shaivite Hinduism.
    [Show full text]
  • Index of Geographical Names
    Cambridge University Press 978-1-108-42465-3 — The Worlds of the Indian Ocean Volume 2: From the Seventh Century to the Fifteenth Century CE Index More Information INDEX OF GEOGRAPHICAL NAMES Abaya, 571 309, 317, 318, 319, 320, 323, 328, Akumbu, 54 Abbasid Empire, 6–7, 12, 17, 329–370, 371, 374, 375, 376, 377, Alamkonda (kingdom), 488 45–70, 149, 185, 639, 667, 669, 379, 380, 382, 383, 384, 385, 389, Alaotra (lake), 401, 411, 582 671, 672, 673, 674, 676 390, 393, 394, 395, 396, 397, Alasora, 414, 427 Abyssinia, 306, 317, 322, 490, 519, 400, 401, 402, 409, 415, 425, Albania, 516 533, 656 426, 434, 440, 441, 449, 454, 457, Albert (lake), 365 Aceh, 198, 374, 425, 460, 497, 498, 463, 465, 467, 471, 478, 479, 487, Alborz Mountains, 69 503, 574, 609, 678, 679 490, 493, 519, 521, 534, 535–552, Aleppo, 149, 175, 281, 285, 293, Achaemenid Empire, 660, 665 554, 555, 556, 557, 558, 559, 569, 294, 307, 326, 443, 519, 522, Achalapura, 80 570, 575, 586, 588, 589, 590, 591, 528, 607 Achsiket, 49 592, 596, 597, 599, 603, 607, Alexandria, 53, 162, 175, 197, 208, Acre, 163, 284, 285, 311, 312 608, 611, 612, 615, 617, 620, 629, 216, 234, 247, 286, 298, 301, Adal, 451 630, 637, 647, 648, 649, 652, 653, 307, 309, 311, 312, 313, 315, 322, Aden, 46, 65, 70, 133, 157, 216, 220, 654, 657, 658, 659, 660, 661, 662, 443, 450, 515, 517, 519, 523, 525, 230, 240, 284, 291, 293, 295, 301, 668, 678, 688 526, 527, 530, 532, 533, 604, 302, 303, 304, 306, 307, 308, Africa (North), 6, 8, 17, 43, 47, 49, 607 309, 313, 315, 316, 317, 318, 319, 50, 52, 54, 70, 149, 151, 158,
    [Show full text]
  • CHAPTER II the KINGDOM of JAVA DELIVERED YOGYAKARTA SULTANATE with CULTURAL LEGITIMATION A. the History Yogyakarta Government 1
    CHAPTER II THE KINGDOM OF JAVA DELIVERED YOGYAKARTA SULTANATE WITH CULTURAL LEGITIMATION A. The History Yogyakarta Government 1. The Beginning of Java Authority It is stated that in the beginning of the human civilization, absolute monarchy is a common form of political system in Indonesia (Linz, 2000, p. 49). The formation of the civilization can be described with hydraulic theory. This theory describes the development of civilization in Asian societies by highlighting the idea of ‘irrigation agriculture as a fundamental aspect of the creation of social stratification, state hierarchy and control (Wittfogel, 1957, pp. 363- 368). In the early agricultural community, the access to water provided the basis for strength and accumulation of wealth. Groups or individuals who regulate the irrigation’s bureaucracy have a higher class in social strata (Harsono, 2018, p. 15). This results in an advantage in the form of more authority and wealth accumulated by specific people or groups. They got more power from the community. As the community developed, these people in power maintained their strength by using a complex kinship system (Abell & Stevenson, 2011). Power in a centralized monarchy system is represented by an individual, usually the King, as the highest member of the society. The understanding of that kind of strength is originated from the early 29 European conception which is correlated with the form of power, its source, concentration, and its wider implications (Anderson, 1990, p. 2123). The form of modern power is abstract and appears in the social interaction. Since power is generated from social interaction, the relation of the monarch with the society brings an unclear power based on the influence of the authorities that comes from the accumulation of their wealth.
    [Show full text]
  • Syailendra and Sanjaya Dynasty Traces in Dewata Cengkar Tourism Village Territory
    International Conference on Educational Research and Innovation (ICERI 2016) SYAILENDRA AND SANJAYA DYNASTY TRACES IN DEWATA CENGKAR TOURISM VILLAGE TERRITORY Fathimah Dayaning Pertiwi, Hanifah Nurunnikmah, Dr. Kun Setyaning Astuti. Nurullia Fitri Chandrawati, Rati Ayu Pratiwi, Tejo Mukti Wibowo [email protected], [email protected], [email protected] Abstract This scientific article is motivated by rural tourism development masterplan Tlahab, Canggal, Kruwisan, Tarangan, Paponan Kledung subdistrict, Temanggung regency, Central Java Indonesia that will develop the Syailendra park with frame Rose Garden and Valley Bell. The purpose of this research was to prove the Syailendra dynasty in the region in view of the 8th century until the 10th century there were two ruling dynasties in Central Java, Syailendra and Sanjaya dynasty. This research approach is qualitative ethnographic method. Data collection techniques using the method of observation, interviews, documentation, and literature. The data analysis technique used descriptive qualitative. The data validity by triangulation. The results show that based on observations of historical relics in the area of the Dewata Cengkar artifacts in the form of a statue, temple, inscriptions that showed the traces of the Syailendra and Sanjaya. Keyword: Temanggung, Syailendra, Sanjaya, Dewata Cengkar, Park around. The park is expected to be an icon for Temanggung district tourism. In the 8th century until the 10th century that The tourism in the district of Temanggung there was a large ancient Mataram kingdom ruled is still less than optimal. It was showed with the by two dynasties. The two dynasties are Sanjaya lack of tourist destinations in the area. But in and Syailendra. Sanjaya dynasty embraced reality there are many potential places to be a Hinduism, while the Syailendra dynasty tourist destination.
    [Show full text]
  • ECFG-Indonesia- Mar-19.Pdf
    About this Guide This guide is designed to prepare you to deploy to culturally complex environments and achieve mission objectives. The fundamental information contained within will help you understand the cultural dimension of your assigned location and Indonesian gain skills necessary for success. The guide consists of 2 parts: Part 1 “Culture General” introduces the foundational knowledge you need to operate effectively in any global environment – Southeast Asia in particular (Photo: USAF and Indonesia legal planners discuss urban search and rescue during exercise Gema Bhakti). Culture Guide Part 2 “Culture Specific” describes the unique cultural features of Indonesian society. This section is designed to complement other pre-deployment training. It applies culture-general concepts to help increase your knowledge of your assigned deployment location (Photo: US and Indonesian soldiers cook snake meat during the Jungle Survival class). For further information, visit the Air Force Culture and Language Center (AFCLC) website at www.airuniversity.af.edu/AFCLC/ or contact the AFCLC Region Team at [email protected]. Disclaimer: All text is the property of the AFCLC and may not be modified by a change in title, content, or labeling. It may be reproduced in its current format with the expressed permission of AFCLC. All photography is provided as a courtesy of the US government, Wikimedia, and other sources as indicated. GENERAL CULTURE PART 1 – CULTURE GENERAL What is Culture? Fundamental to all aspects of human existence, culture shapes the way humans view life and functions as a tool we use to adapt to our social and physical environments. A culture is the sum of all of the beliefs, values, behaviors, and symbols that have meaning for a society.
    [Show full text]
  • The Condition of Freedom of Religion/Belief in Indonesia 2014 from STAGNATION to PICK the NEW HOPES the Condition of Freedom of Religion/Belief in Indonesia 2014
    The Condition of Freedom of Religion/Belief in Indonesia 2014 FROM STAGNATION TO PICK THE NEW HOPES The Condition of Freedom of Religion/Belief in Indonesia 2014 Jakarta, February 2015 x + 252 pages 230 mm x 155 mm ISBN : 978-6021-8668-8-7 AUTHORS H a l i l i Bonar Tigor Naipospos TRANSLATOR Juwarti Hafsah EDITORS Ismail Hasani Suryadi A. Radjab RESEARCHER TEAM Achmad ‘Awe’ Fanani Rosyidi (Jakarta) Aminudin Syarif (Jakarta) Bahrun (West Nusa Tenggara) Destika Gilang Lestari (Aceh) Dewi Anggraini (East Kalimantan) Dindin Abdullah G (West Java) Fitra Octora (Bali) Halili (Yogyakarta) Hilaludin (Jakarta) Jefrianto (Central Sulawesi) Kahar Muamalsyah (Central Java) Marthen Salu (East Nusa Tenggara) Maysarroh (Riau) Mohamad (West Kalimantan) Muhrizal Syahputra (North Sumatera) Nasrum (South Sulawesi) Nurhasanah (North Sulawesi) Rokhmond Onasis (Central Kalimantan) Roni Saputra (West Sumatera) Rudi Sukirno (East Java) Siti Khoiriyaningsih (Yogyakarta) Yahya Mahmud (North Maluku) LAYOUT Titikoma-Jakarta PUBLISHED BY Pustaka Masyarakat Setara Jl. Danau Gelinggang No. 62 Blok C-III Bendungan Hilir, Indonesia 10210 Tel: +6285100255123 (upgrade) Fax: +6221-5731462 [email protected] [email protected] Foreword 1945 Indonesian Constitution has been giving the constitutional guarantee to all citizens to embrace religion or belief, and to worship in accordance to that current religion or belief. Some of policy products and its derivative also state the guarantee like stipulated in Constitution. The Act No. 12/2005 about Ratification of Civil and Politic Covenant, which one of its clause containing the guarantee on freedom of religion/ belief has become the anvil that international law products has been being the part of Indonesian law which binding the state to guaranteeing and to fulfilling it.
    [Show full text]
  • King Sanjaya and His Successors
    KING SANJAYA AND HIS SUCCESSORS W. J. van der Meulen S.J.* In an earlier article* 1 I ventured to identify the Yava country of Sanjaya's charter, with the Jawa-Holing of the Chinese reports, and to locate it in the en­ virons of the Dieng plateau. This charter opens with the preliminary statement that in 732 the king erected his lingga on a mountain known as ’’the permanent portion,” and then proceeds to give praise to 3iva, Brahma and Visnu and to de­ pict the marvelous and felicitous^country of Yava. Owned by the spirits and inti­ mately connected with a famous Sivaite yoga precinct that was covered with sacred tfHha, Yava was located in the Elephant-Enclosure-Country. All the elements of this description are fully applicable to the Dieng and to no other (less famous) center of the Siva cult. Moreover, no other such center is known to have its roots in the eighth century. Such an identification is also supported by the men­ tion of the name ”Lang-pi-ya” in the Chinese reports ( i .e ., the Lampyar or Prahu peak), from which the king liked to gaze down over the sea, and in a more general way by the evident location of Jawa-Holing along the north coast of Java. 2 I further argued that Sanjaya* s charter testifies to the evolution of the coun­ try into a kind of local super-power during the eighth century, a conclusion which is in accordance with what can be deduced from the Chinese evidence. 3 The second part of the text makes this even more obvious.
    [Show full text]
  • INDONESIAN RELIGIOUS EVOLUTION: Applying Bellah’S Theory in Indonesian Context
    Jurnal Sosiologi Islam, Vol. 3, No.2, Oktober 2013 ISSN: 2089-0192 INDONESIAN RELIGIOUS EVOLUTION: Applying Bellah’s Theory in Indonesian Context Achmad Murtafi Haris*) Abstrak Religious adherents usually pay no attention to the evolution of religions. They believe in religion as a matter of taken for granted without considering the historical aspect which in the end becomes his believed religion. Robert Bellah has clarified the historicity of religion and found the evolutional process of religions which are similar to the evolution of human civilization. His research finally ends with the conclusion that religions evolve and develop from the simple entity to the complex one. Bellah has classified religious evolution into five periods. Firstly is the period of Primitive Religion which is then followed by Archaic Religion, Historical religion, Early Modern Religion and comes in the end the period of Modern Religion. Each period has distinct characteristic which is coincident with the phase of human civilization of the time. Having paid attention to Bella’s insight upon religious evolution this paper tries to implement the theory in the context of Indonesia. Some of paper’s invention discloses the different way of religious participation among modern Indonesian Muslims who are no longer dependent on religious institutional interpretation. Key Word: religions, evolution, civilization, Indonesia. Introduction: “Religion as a symbolic system tends to change systematically over time in direction of more differentiated, comprehensive and rationalized formulations which relates to other variety of other dimension of change in *) Direktur Center for Social Research and Advocacy (CeSRA) 2 | Achmad Murtafi Haris other social sphere that defines the general process of sociocultural evolution.” (Robert N.
    [Show full text]
  • Volcanic Disaster and the Decline of Mataram Kingdom in the Central Java, Indonesia
    Volcanic Disaster and the Decline of Mataram Kingdom in the Central Java, Indonesia Sari Bahagiarti Kusumayudha(&), Helmy Murwanto, Sutarto, and Siti Umiyatun Choiriyah Universitas Pembangunan Nasional Veteran Yogyakarta, Yogyakarta, Indonesia [email protected] Abstract. In the area of Central Java and Yogyakarta there are several volca- noes namely Sindoro volcano, Sumbing volcano, Slamet volcano, Ungaran volcano, Merbabu volcano, and Merapi volcano. Among the volcanoes, Merapi volcano is the most active, generating lava flows, pyroclastic flows, glowing clouds, and lahar. On the other hand, during the 7th to 10th century in this region had been existed an ancient monarchy, known as the Mataram Kingdom. Its glory at that time was marked by many ancient heritages especially in the form of temples. There are many monumental, beautiful, and majestic archae- ological relics, located on the plains, slopes, even near the summit of Merapi volcano, Sumbing volcano, Sindoro volcano, Dieng mountains, and Ungaran volcano. In the 11th century the history of Mataram Kingdom was not recorded any- more, suspected that the kingdom declined, and the cultural center of excellence transferred to East Java. Up to now, the cause of the collapse of Mataram Kingdom is still a mystery. Some historians suspect as a result of a great war, and some others thought as the impact of volcanic disaster. Nevertheless, the fall of Mataram Kingdom still being an enigma. At the southern slopes of Merapi volcano, there are some ancient buildings that buried by volcanic deposits. For example Kadisoka temple part of the building is still dotted sandstone, tuff, and pyroclastic sandstone, cobbles.
    [Show full text]