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Another Look at the Jakarta Charter Controversy of 1945
Another Look at the Jakarta Charter Controversy of 1945 R. E. Elson* On the morning of August 18, 1945, three days after the Japanese surrender and just a day after Indonesia's proclamation of independence, Mohammad Hatta, soon to be elected as vice-president of the infant republic, prevailed upon delegates at the first meeting of the Panitia Persiapan Kemerdekaan Indonesia (PPKI, Committee for the Preparation of Indonesian Independence) to adjust key aspects of the republic's draft constitution, notably its preamble. The changes enjoined by Hatta on members of the Preparation Committee, charged with finalizing and promulgating the constitution, were made quickly and with little dispute. Their effect, however, particularly the removal of seven words stipulating that all Muslims should observe Islamic law, was significantly to reduce the proposed formal role of Islam in Indonesian political and social life. Episodically thereafter, the actions of the PPKI that day came to be castigated by some Muslims as catastrophic for Islam in Indonesia—indeed, as an act of treason* 1—and efforts were put in train to restore the seven words to the constitution.2 In retracing the history of the drafting of the Jakarta Charter in June 1945, * This research was supported under the Australian Research Council's Discovery Projects funding scheme. I am grateful for the helpful comments on and assistance with an earlier draft of this article that I received from John Butcher, Ananda B. Kusuma, Gerry van Klinken, Tomoko Aoyama, Akh Muzakki, and especially an anonymous reviewer. 1 Anonymous, "Naskah Proklamasi 17 Agustus 1945: Pengkhianatan Pertama terhadap Piagam Jakarta?," Suara Hidayatullah 13,5 (2000): 13-14. -
Relation Between Pancasila and Islamic Values on Religious Freedom
Al-Ulum Volume 14 Number 2 December 2014 Page 325-342 RELATION BETWEEN PANCASILA AND ISLAMIC VALUES ON RELIGIOUS FREEDOM Sulasman & Eki Kania Dewi State Islamic University of Sunan Gunung Djati Bandung ([email protected]) Abstrak The discourse of religious harmony and freedom is still a current study and much studied through various approaches, including in the perspective of history, sociology, and culture. In Indonesia, normatively, the practices of religious harmony and freedom are referred to both Islamic religion and Pancasila values. The two normative references are positioned in line. Thus, even for the people, Pancasila has a spirit of Islam, because the framers of Pancasila (and Konstitution UUD 1945) are Moslem like Muhammad Yamin and Sukarno. Consciously or not, the Islamic teaching viewed by those framers of Pancasila absorbed into the values of Pancasila. Therefore, it is fair enough that Pancasila and Islam have harmony and conformity, including the concepts of religious harmony and freedom. Wacana kerukunan dan kebebasan beragama masih menjadi kajian aktual dan banyak dikaji melalui berbagai pendekatan, diantaranya dalam perspektif sejarah, sosiologi, dan budaya. Di Indonesia, secara normatif, praktik kerukunan dan kebebasan beragama mengacu pada nilai agama Islam dan Pancasila sekaligus. Kedua acuan normative tersebut diposisikan sejalan. Bahkan bagi sebagian kalangan Pancasila memiliki ruh ajaran Islam, karena para perumus Pancasila (dan UUD 1945) adalah umat Islam, seperti Muhammad Yamin dan Soekarno. Disadari atau tidak, ajaran Islam yang dipersepsi para perumus Pancasila tersebut meresap kedalam Pancasila. Oleh karena itu, wajar apabila antara Pancasila dan Islam memiliki keselarasan dan kesesuaian, termasuk dalam hal konsep kerukunan dan kebebasan beragama. -
17 October Affair 157 426 Battalion 156 'Abduh, Muhammad 17 Abangan 5, 186 Abdoelwahab 84 Abdoessalam, Kiyai 86 Abdul Halim, K
Index 17 October affair 157 Angkatan Perang Ratu Adil 426 Battalion 156 (APRA) 151, 176-7 Anshary, Isa 155, 158, 161, 163, ‘Abduh, Muhammad 17 178-80, 196 abangan 5, 186 anti-imperialism 4, 16, 25 Abdoelwahab 84 anti-Islam 51, 186 Abdoessalam, Kiyai 86 apostasy (murtad) 86, 138-9, 197-9 Abdul Halim, Kiyai 115 arak 198 Abeyasekere, Susan 54 Ardiwinata, Major 142 Aceh 3, 7-8, 11, 122, 130, 147, 150, Arifin, Zainal 96, 140-1 159, 166-7 Army Historical Office 168 Adah Djaelani 189, 193 Arsjad, Toha 57, 109, 114-5, 121, adat 56, 60, 141 135 Afdeeling B 33 asas tunggal policy 187 Afghanistan 162, 189 Asj’ari, KH Hasjim 85-6, 107 Ahmad, Zainal Abidin 162, 178-81 Aspinall, Edward 8, 159 Ahmadiyah 30 Awwas, Irfan 191-3 Aidit, Dipa Nusantara 157, 173 al-Azhar 17 Ba’asyir, Abu Bakar 189, 193 al-Djihad 51, 86, 87-9, 96 Badan Koordinasi Intelijen Negara Alfatah, Wali 118-9, 152, 175 (BAKIN) 189 al-Islam bait al-mal 75 – Congress 23, 26, 59 Bali 3, 148, 158, 171 – Committee 51-2 Bamboe Roentjing militias 121, – Pergerakan 52 174 Allied forces/Allies 11, 77, 81, 83-4, banditry 12, 133, 136, 138, 147, 94 181, 196 al-Qaeda 3 Bandung 15, 20, 25, 28, 30, 32, 53, amir 137-8, 193 58-60, 65, 75-7, 87, 92-4, 97-100, Amuntai 157-9, 161, 164, 205 115, 117, 119, 122, 134, 139, 162, Angkatan Muslim Sedar (Amusa) 151 178, 184 Chiara Formichi - 9789004260467 Downloaded from Brill.com10/01/2021 03:18:58PM via free access | Index Bangka 149 – Masyumi branch 112, 117, 147 Banu Bakr 104 – and communism 173-6 Barisan Pelopor 7 Cold War 175 Barisan Pemberontak Rakyat Communism -
(PSI) 1950-1959: Political Role and Progress During Liberal Democracy
Indonesian Historical Studies, Vol. 2, No. 1, 61-70 © 2018 The Indonesian Socialist Party (PSI) 1950-1959: Political Role and Progress during Liberal Democracy Armedyestu Priyonggo, Yety Rochwulaningsih, Indriyanto Magister Ilmu Sejarah, Fakultas Ilmu Budaya, Universitas Diponegoro *Penulis Korespondensi: [email protected] Abstract The establishment of PSI was a continuation of the movement of youth groups during the period of the National Movement which the members came from intellectual elites named PNI Baru. This organization had an important role in the form of Parliamentary Democracy system in Indonesia. During independence period, PNI Baru became a political party called Partai Rakyat Sosialis (Paras), Paras then affiliated with Partai Sosialis Indonesia (Parsi) to become the Received: Partai Sosialis in the late of 1945. Partai Sosialis appeared convincing as July 2, 2018 the dominating party in the course of Indonesian politics in early Accepted: independence, placing Sjahrir and Amir as cabinet leaders for five October 28, 2018 consecutive periods. After the name of Partai Sosialis changed into PSI on February 12, 1948, the party was unable to be considered as a potential political party anymore. PSI had no chance to contribute to the political dynamics of Indonesia at that time. It was only after the recognition of Indonesian sovereignty that the PSI was able to carry out effective party work, including their involvement in cabinet in the 1950s. The PSI members were responsible of serving the government as ministers in the structure of the Natsir Cabinet of 1950, the Wilopo Cabinet of 1952 and Burhanuddin Harahap Cabinet of 1955, the other figures who had special affiliation and sympathy with PSI also became party representatives to serve the government during that period. -
The Peta and My Relations with the Japanese: a Correction of Sukarno1s Autobiography*
THE PETA AND MY RELATIONS WITH THE JAPANESE: A CORRECTION OF SUKARNO1S AUTOBIOGRAPHY* Raden Gatot Mangkupradja I was lying in bed feeling the effects of the medicine re cently injected into my body by Dr. Sie Wie Boo. Suddenly there was the voice of a guest, and after knocking at the door Brother Rasiban came into my room. He took a seat near my bed, and after inquiring as to my health he said, holding up a volume, "Well, Pak Gatot, I !ve just received this book--Bung Karnofs autobiography— from my son Supena. Please read it, Pak Gatot, and see if what Mrs. Cindy Adams has written is correct. And . above all see if what Bung Karno has told her is true. Your name is often mentioned in the book." "Brother Rasiban," I said. "Ifve heard of this book before and of my name often being mentioned in it. But I ’ve never seen a copy, let alone read it. How could I possibly afford a book which costs two hundred and twenty-five rupiah?' Thank you for it anyway," I added, "I’ll read it." On that day, however, I did not feel at all like reading; only on the next did I begin. As usual, I skimmed through the book, skipping the pages which did not catch my attention, before I settled down to a more careful reading. From this superficial glance I was able to see that Bung Karno had not told the en tire truth. He had put forward as facts things he had only made up, and he had exaggerated in places. -
Pemikiran Mohammad Natsir Tentang Pendidikan Islam Dan Perannya Dalam Mendorong Pembaharuan Pendidikan Islam Di Indonesia
PEMIKIRAN MOHAMMAD NATSIR TENTANG PENDIDIKAN ISLAM DAN PERANNYA DALAM MENDORONG PEMBAHARUAN PENDIDIKAN ISLAM DI INDONESIA SKRIPSI Diajukan untuk Melengkapi Tugas-Tugas Dan Memenuhi Syarat-Syarat Guna Memperoleh Gelar Sarjana Pendidikan (S. Pd) Dalam IlmuTarbiyah dan Keguruan Oleh: AULIA ANNISA NPM: 1511010021 Jurusan: Pendidikan Agama Islam FAKULTAS TARBIYAH DAN KEGURUAN UNIVERSITAS ISLAM NEGERI RADEN INTAN LAMPUNG 1440 H/ 2019 M PEMIKIRAN MOHAMMAD NATSIR TENTANG PENDIDIKAN ISLAM DAN PERANNYA DALAM MENDORONG PEMBAHARUAN PENDIDIKAN ISLAM DI INDONESIA SKRIPSI Diajukan untuk Melengkapi Tugas-Tugas Dan Memenuhi Syarat-Syarat Guna Memperoleh Gelar Sarjana Pendidikan (S. Pd) Dalam IlmuTarbiyah dan Keguruan Oleh: AULIA ANNISA NPM: 1511010021 Jurusan: Pendidikan Agama Islam Pembimbing I : Prof. Dr. Idham Kholid, M. Ag Pembimbing II : Syaiful Bahri, M. Pd.I FAKULTAS TARBIYAH DAN KEGURUAN UNIVERSITAS ISLAM NEGERI RADEN INTAN LAMPUNG 1440 H/ 2019 M i ABSTRAK Berbicara pendidikan Islam berarti membicarakan masalah diri manusia. Pandang semacam ini jelas akan berpengaruh besar terhadap sikap seseorang dalam memandang ilmu itu sendiri sebagai makhluk Tuhan yang dipersiapkan untuk menjadi khalifah- Nya di muka bumi dalam rangka mengabdi kepada- Nya. Salah satu tantangan pendidikan Islam saat ini adalah masih terjadinya dikotomi ilmu, artinya terjadi pemisahan antara ilmu- ilmu agama dan ilmu- ilmu dunia (profan) yang saling menafikan satu sama lain. Maka dari itu, penulis kemudian membahas kembali tentang pemikiran tokoh dan intelektual muslim Indonesia yang mencoba untuk merumuskan pendidikan Islam sesuai dengan harapan agama, bangsa dan Negara, yaitu Mohammad Natsir. Oleh karena itu, penulis mengambil judul “Pemikiran Mohammad Natsir Tentang Pendidikan Islam Dan Perannya Dalam Mendorong Pembaharuan Pendidikan Islam Di Indonesia”. Penelitian ini termasuk kedalam library research (penelitian kepustakaan). -
BAB I PENDAHULUAN 1.1 Latar Belakang Penelitian Sejak Dulu
BAB I PENDAHULUAN 1.1 Latar Belakang Penelitian Sejak dulu dalam kehidupan masyarakat seseorang tidak mungkin terhindar dari kehidupan bernegara. Negara merupakan agen masyarakat untuk mengatur hubungan-hubungan yang terjadi di dalam masyarakat dengan tujuan agar ketertiban dalam kehidupan bernegara dapat terpelihara. Semua itu dimaksudkan untuk meminimalisasi kekalutan yang mungkin terjadi di dalam masyarakat, sebab manusia cenderung untuk membutuhkan kerjasama, namun seringkali mereka terjebak dalam perbedaan kepentingan. Di samping mengendalikan kekuatan-kekuatan yang bertentangan satu sama lain, Negara juga mengintegrasikan kegiatan warga masyarakat ke arah tercapainya tujuan-tujuan nasional. Untuk mencapai tujuan nasional, maka dituntut adanya sebuah kekuatan politik (Sukarsa, 2007: 145). Pada awal abad ke 17, bangsa Indonesia mulai berada di bawah cengkraman dan kekuasaan kolonialisme asing. Diawali oleh Portugis, kemudian dilanjutkan oleh Belanda. Dengan berbagai arogansinya, bangsa penjajah dari wilayah Eropa itu menjajah dan menindas rakyat. Begitupun juga dengan penjajahan yang dilakukan oleh penjajah dari wilayah Asia, yaitu Jepang. Para penjajah tidak hanya menguras sumber daya alam bumi nusantara yang melimpah tetapi juga mengeksploitasi seluruh jiwa rakyat Indonesia. Sebelum tahun 1900, reaksi dan perlawanan rakyat Indonesia bersifat lokal, negatif (mengundurkan diri ke tempat atau daerah yang tidak terjangkau oleh kekuasaan penjajah dan mencari perlindungan kepada ilmu gaib), irrasional, dan sporadis. Rakyat Indonesia percaya -
I Gede Wahyu Wicaksana
Islam And Indonesia’s Foreign Policy, With Special Focus On Jakarta-Islamabad Relations I Gede Wahyu Wicaksana This thesis is presented for the degree of Doctor of Philosophy The University of Western Australia School of Social Sciences Discipline of Political Science and International Relations Centre for Muslim States and Societies 2012 Abstract This study explores the roles of Islam in Indonesia’s foreign policy. Indonesia is a country with the world’s largest Muslim community, where the political meaning of Islam is contested in the process of nation-building. Islam has come under increasing scrutiny by international relations scholars, particularly since Islamic extremism has become one of the major challenges to the post-Cold War world order. Therefore, it is important to research whether and how the religion has impacted the basic thinking and making of foreign policy in Indonesia. To contextualize the analysis, the study pays special attention to Indonesia’s relations with Pakistan as a major case study. Chapter One examines the role of Islam in Indonesian foreign policy within three dimensions; national identity formation, elite interest and domestic politics, and external situations. The discussion on Jakarta-Islamabad relations are presented in chapters organized based on the changing political regimes in Jakarta and developments of international and regional Islamic-related issues, in a synthetic fashion. Chapter Two demonstrates that under the Sukarno regime (1945-1965) there was a shift in Indonesia’s policy towards Pakistan; from avoiding to using Islamic identity. This was coupled with the change in Jakarta’s strategic interests in the relationships with Pakistan and India. -
Unifying Diversities: Early Institutional Formation of the Indonesian National Education System, C
Agus SuwignyoHUMANIORA - Unifying Diversities: Early Institutional Formation of the Indonesian National Education System, C. December 1949-August 1950 VOLUME 24 No. 1 Februari 2012 Halaman 3 - 17 UNIFYING DIVERSITIES: EARLY INSTITUTIONAL FORMATION OF THE INDONESIAN NATIONAL EDUCATION SYSTEM, C. DECEMBER 1949−−−AUGUST 1950 Agus Suwignyo* ABSTRAK Tulisan ini mengulas proses penyatuan sistem persekolahan di Indonesia dari Desember 1949 hingga Agustus 1950. Penyatuan sistem pendidikan dalam kurun waktu delapan bulan mencerminkan dinamika pembentukan Negara Indonesia pada tahapnya yang paling dini. Proses indonesianisasi ini dikendalikan oleh kaum nasionalis dari pemerintahan Republik Indonesia di Yogyakarta. Perihal campur- tangan negara dalam pengajaran agama dan posisi sistem persekolahan bagi anak-anak non-Indonesia yang masih ada ketika itu mencuat sebagai dua dari persoalan paling serius yang menyertai proses sentralisasi kebijakan pendidikan. Tujuan tulisan ini adalah menelisik proses awal terbentuknya negara Indonesia melalui pembentukan sistem pendidikan nasional. Tulisan memanfaatkan arsip-arsip koleksi Arsip Nasional Republik Indonesia (ANRI) sebagai sumber data. Kata Kunci: sistem pendidikan, penyatuan, Negara Indonesia Serikat (RIS), Negara Kesatuan Republik Indonesia (NKRI), pembentukan Negara ABSTRACT This paper explores the unification of the school system in Indonesia from December 1949 to August 1950. The unification of the educational system during this eight-month period reflected the Indonesian state formation in its earliest stage. It was a process of indonesianization in which the Indonesian Republicans in the Yogyakarta administration dominated the arena. State intervention in the teaching of religious courses and the position of the school system for non-Indonesian children were two of the most critical issues. At the same time, centralization of educational policy making was looming. -
FM-Islam & Politics.Indd
Translated by Translated R É MY MADINIER Jeremy Desmond Jeremy he Masyumi Party, which was active in Indonesia from 1945 to 1960, constitutes the boldest attempt to date at reconciling Islam and democracy. TMasyumi proposed a vision of society and government which was not bound by a literalist application of Islamic doctrine but rather inspired by the values of Islam. It set out moderate policies which were both favourable to the West and tolerant towards other religious communities in Indonesia. Although the party made significant strides towards the elaboration of a Muslim democracy, in ISLAM nd OLITICS its achievements were nonetheless precarious: it was eventually outlawed in 1960 for having resisted Sukarno’s slide towards authoritarianism, and the I NDONESIA ISLAM and refusal of Suharto’s regime to reinstate the party left its leaders disenchanted and marginalised. Many of those leaders subsequently turned to a form of Islam known as integralism, a radical doctrine echoing certain characteristics of 19th-century Catholic integralism, which contributed to the advent of a POLITICS in Muslim neo-fundamentalism in Indonesia. This book examines the Masyumi Party from its roots in early 20th-century Muslim reformism to its contemporary legacy, and offers a perspective on P INDONESIA political Islam which provides an alternative to the more widely-studied model of Middle-Eastern Islam. The party’s experience teaches us much about the fine line separating a moderate form of Islam open to democracy and a certain degree of secularisation from the sort of religious intransigence which can threaten the country’s denominational coexistence. Rémy Madinier is a senior researcher at the French National Center for Scientific Research (CNRS) and co-director of the Centre Asie du Sud-Est (CASE-EHESS). -
The Role of Islam in Shaping the Idea of Indonesia
The Role of Islam in Shaping the Idea of Indonesia 1Imanuddin Abil Fida, 2Benny Prasetiya STAI Muhammadiyah Probolinggo [email protected] [email protected] Abstract: This study will describe information that Islam plays a role in influencing the struggle in determining the main ideology of the Indonesian people. Some Indonesian Muslim leaders strive to determine the foundation of the country In studying Indonesian history requires a proper understanding of the role of Islam. Before independence, the movement of Islam in Indonesia was divided into two major currents: traditionalists who developed in the countryside and modernists who grew up in urban areas. The current type of research is critical analysis. This research is based on library research and textual analysis of relevant materials taken from primary and secondary sources on history, development, change and transformation. The results of this study reveal that nationalism does not conflict with Islam and therefore Muslims can apply it in their lives. This is because nationalism can be used to obtain peace among the people whether they are Muslim or non-Muslim. Nationalism will not harm Islam and Muslims in Indonesia because nationalism is part of Islam. They allow the application of man-made laws such as nationalism as long as they are suitable for Muslims. However, their acceptance of Pancasila as a state ideology is a reflection of their commitment to Indonesian nationalism. Keyword: Islam, Indonesia, ideology Introduction The Islam in Indonesia is cultured by Sufism (tashawwuf) and Sufi Orders (thariqah) which have spread on almost every island such as Java, Sumatra, Kalimantan, Sulawesi and others. -
The Campaign Against Yaws in Postcolonial Indonesia
The Newsletter | No.69 | Autumn 2014 10 | The Study The campaign against yaws in postcolonial Indonesia In 1950, Prime Minister Abdul Halim’s cabinet identifi ed malaria, tuberculosis, yaws, and leprosy as the ‘Big Four’ endemic diseases [Penjakit Rakjat] that enervated the overall vitality of the country’s population. Unlike leprosy, yaws is a disease that has escaped public consciousness worldwide. Although not fatal, the disease was the leading cause of disability in Indonesia during the 1950s. Indonesia’s anti-yaws campaign, launched in 1950, was the world’s most comprehensive attempt to combat this disease at the time. Yet to date, victory against yaws has remained elusive. Vivek Neelakantan YAWS, ALSO KNOWN AS FRAMBÖSIE IN DUTCH and patek in Born in 1890 in central Java, Raden Kodijat was a product Bahasa Indonesia, is a neglected tropical disease that aff ects of the Dutch educational system in the Netherlands Indies. the skin, bones, and cartilage of the human body. The disease After graduating from the School Tot Opleiding van Indische is caused by a spirochete treponema pallidum pertenue, Artsen [School for the Training of Native Doctors in the a bacterium that is closely related to the bacterial family Dutch East Indies – STOVIA] in 1914, he earned a doctorate of treponemal infections, which cause syphilis. Yaws is in Medicine from the University of Amsterdam in 1925. transmitted through person-to-person non-sexual contact Subsequently, he returned to the Dutch East Indies to pursue with fl uid from the sores of the infected patient. Within two a career as a regency doctor in Kediri (East Java) between weeks after infection, individuals develop raspberry-like sores 1930 and 1942.