Module 1 Pancasila and Its Development

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THE NATIONAL RESILIENCE INSTITUTE OF THE REPUBLIC OF INDONESIA

SUBJECT/PRINCIPAL MATERIAL OF

PANCASILA AND UUD NRI 1945 (1945

CONSTITUTION OF THE STATE OF

THE REPUBLIC OF INDONESIA)

SUBSUBJECT/PRINCIPAL MATERIAL

PANCASILA AND ITS DEVELOPMENT

2016

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SUBJECT/PRINCIPAL MATERIAL OF

PANCASILA AND UUD NRI 1945 (1945

CONSTITUTION OF THE STATE OF

THE REPUBLIC OF INDONESIA)

MODULE 1-6

SUBSUBJECT/PRINCIPAL MATERIAL

PANCASILA AND ITS DEVELOPMENT

2016

1

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TABLE OF CONTENTS

FOREWORDS OF SUBJECT/PRINCIPAL MATERIAL OF PANCASILA AND UUD NRI 1945 (1945 CONSTITUTION OF

THE STATE OF THE REPUBLIC OF INDONESIA) GENERAL COURSE GUIDELINES

PANCASILA AND ITS DEVELOPMENT 1. Introduction

2. Course Overview a. Relevancy

b. Description of Course

1) The Birth of Pancasila

2) Pancasila as a Philosophy and Way of Life of Nation

3) Pancasila as National Ideology

4) Pancasila as State Foundation

5) Pancasila Among Major Ideologies in the World

6) Pancasila as an Open Ideology in the Globalization Era

c. Competency Standards d. Basic Competency 3. Material Structure

4. Study and Task Completion Plan 5. Learning Instruction

SPECIFIC COURSE GUIDELINES MODULE 1

THE BIRTH OF PANCASILA 1. Description

2. Relevancy

3. Learning Activity:

a. Learning Activity 1 b. Brief Description

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PANCASILA AS A PHILOSOPHY AND WAY OF LIFE OF NATION 1. Description

2. Relevancy

3. Learning Activity;

PANCASILA AS A NATIONAL IDEOLOGY 1. Description

2. Relevancy

PANCASILA AS STATE FOUNDATION 1. Description

2. Relevancy

PANCASILA AMONG MAJOR IDEOLOGIES IN THE WORLD 1. Description

2. Relevancy

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PANCASILA AS AN OPEN IDEOLOGY IN GLOBALIZATION ERA

1. Description 2. Relevancy

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FOREWORDS OF SUBJECT/PRINCIPLE MATERIAL OF

PANCASILA AND UUD NRI 1945 (1945 CONSTITUTION OF

THE STATE OF THE REPUBLIC OF INDONESIA)

The Indonesian people should feel grateful to our Founding Fathers for having agreed on determining the five basic principles (Pancasila), grounded on the noble values of nation. For the Indonesian people, the contents and dynamics of values of Pancasila as the way of life are inherent, whether as national ideology, state foundation, or life philosophy, or life philosophy as well as the identity of the Indonesian people. The values of Pancasila are the most profound, abstract, and high-positioned dimension in social life phenomena as well as possessing integrative power for all different components of nation, both vertically and horizontally. These values are the sources of ethics and morals for all Indonesian people that later develop in the forms of real attitudes and behaviours in daily social life.

At the present time, Pancasila is dealing with quite a tough ordealboth in its relation with its own existence and also in the implementation of its values in social and nation life. It cannot be denied that within these last 10 years, after Reformation era, the attention of people, be it individual, groups, institutions (governmental and non-governmental) to Pancasila is increasingly degrading. This is quite saddening since the values of Pancasila are no longer reflected in each individual and half of decision makers’ apparatus. Pancasila is even getting left behind proven by the dismissal of Badan Pembinaan Pendidikan Pelaksanaan

Pedoman Penghayatan dan Pengamalan Pancasila (BP-7) [Educational Institute

of Implementation and Internalization of Pancasila ]and Kementrian Penerangan ( the Ministry of Information) as a means of socialization, empowerment, and implementation of Pancasila in national development.

There are many products of law and law enforcement which do not quite reflect the values of Pancasila, proven by the absence of sense of justice and the degrading moral and attitude of people. The basic values of Pancasila inherent in the Pembukaan UUD NRI 1945 (the Preamble of 1945 Constitution of the State of the Republic of Indonesia), explained into various rules, acts (peraturan

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are relatively still far from satisfactory. Pancasila, as the basic source of national law and UUD NRI 1945 as the source of law, which should be dividedhierarchally into various executives rules (Undang-undang/Law, Peraturan Presiden/Presidential Regulation, Peraturan Pemerintah/Governmental Regulation

and Peraturan Daerah/ Regional Regulation) seems unable to be put into practice concretely. Quite a number of improvements are necessary to do, which are: improving the quality of human resources, especially those of policy makers who assume the mandate of the people; performing good attitude and moral conduct; possessing the capability to deal with the influence of globalization.

The national tragedy, G30S/PKI incident in 1965, was a bitter experience of the existence of Pancasila as well as a precious lesson for the Indonesian people in dealing with challenges the uncertain future might bring. The socialization of

Pancasila as the state foundation and open ideology which is universal needs to

be profoundly comprehended and internalized by all components of Indonesian people, especially the knowledge on the existence of Pancasila among well-known ideologies in the world.

Amendments of paragraphs in UUD 1945 (1945 Constitution) must not be in contrast with the values of Pancasila and must be adjusted to the development of strategic environment, especially in facing the influence of globalization as a result of the relatively rapid changing of knowledge and technology progress. The result of amendments of UUD NRI 1945 (the articles) needs socializing, be it that of the birth, process, method, socialization itself and implementation understanding of Pancasila ideology and UUD NRI 1945 is expectedly able to help make it easier the participants of educational course program at Lemhannas in learning the subjects of Pancasila and UUD NRI 1945.

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GENERAL COURSE GUIDELINES

PANCASILA AND ITS DEVELOPMENT

1. Introduction

Pancasila, which is grounded on Indonesian culture, contains noble values

the Indonesian people have upheld for a long time. These values are religious values, traditional values, and those of struggling for freedom from all kinds of colonialism.

These noble values were cryztallized in formulation of Pancasila as a manifestation of humanity philosophy reflecting the relation of human beings and God, of among human beings, as well as human beings and their environment. The formulation of Pancasila is a way of life the Indonesian people believe as a truth and nation life philosophy. This abstract idealism was then made a national ideology.

As a national life philosophy and national ideology, Pancasila requires ruling norms (regulations) so that it possesses a binding power of law in its implementation and internalization in all aspects of national life. Thus, the formula of the five basic principles of Pancasila was stipulated into Pembukaan UUD NRI

1945 (the Preamble of 1945 Constitution of the State of the Republic of Indonesia)

and was also made the state foundation as well as the basic source of NKRI’s law. The truth of Pancasila which is based on the humanity philosophy in its relation with God, with other human beings and with the nature (living space), has made it acknowledged among well-known ideologies in the world and in globalization era as an open and universal ideology.

2. Course Overview a. Relevancy

One of the subsubjects or subprincipal materials of Pancasila and

UUD NRI 1945 (the 1945 Constitution) is the subsubject Pancasila and Its

Development. Pancasila and Its Development in the Educational Program at Lemhannas RI is one of compulsory subjects that must be understood and comprehended by the participants, both those of short program and regular program. Indonesia, comprising various ethnics with their diverse

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culture and traditions as well as beliefs and religious, is a multicultural nation the founding fathers successfully unified and formed into a state.

The founding fathers made Pancasila a consensus binding all Indonesian people to unity. Pancasila was formulated from the Indonesian original culture agreed as a way of life, the philosophical foundation of the Indonesian state and national ideology for the would be formed-state, namely NKRI (the Unitary State of the Republic of Indonesia).

Agreed as a national consensus in the system of national management and of governance of NKRI, Pancasila is a guideline or basis for every decision 2making process related to all aspects of nation life. In line with the national paradigm, Pancasila is the supreme basic source of law made as ideal basis.

Pancasila is one of the principal materials containing or reflecting its

own values, be it basic value, instrumental value, or practical value. This subject discusses the Indonesian people after the proclamation of Independence, then used Pancasila in all their aspects of life, and thus called Pancasila and its development.

Regarded as the cadres of future national leaders, the participants of educational course program at Lemhannas RI are expectedly able to deal with, overcome and find solutions to various national issues in all aspects of life, based on the values of Pancasila.

Finally, by learning this subject on Pancasila, the participants are expected not to be easily influenced by other ideologies in the world, able to uphold the law which is rooted in Pancasila, able to be a good example in daily life implementation of Pancasila, whether as state apparatuses or as individuals.

b. Course Description

This subject on Pancasila and its development is divided into 5 modules, with each module comprises description, relevancy, and explanation on material that must be understood. These 5 modules respectively discuss the following materials:

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a) Philosophical Foundation of Indonesian State.

b) Contents of Speech Delivered by Mr. Muh. Yamin on May 29, 1945.

c) Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo on May 31, 1945.

d) Contents of Speech Delivered by Prof. Dr. Mr. Soepomo on May 31, 1945.

e) Contents of Speech Delivered by Ir. Soekarno on June 1, 1945

2) Pancasila as a Philosophy and a Way of Life of Nation. It

discusses:

a) Life during Colonial Era.

b) Pancasila in Pembukaan UUD 1945 (the Preamble of

the 1945 Constitution).

c) Manifestation of Struggle for National Freedom.

d) Pancasila as Life Philosophy and Moral Ideals of

Nation.

3) Pancasila as a National Ideology. It discusses:

a) The Essence and Functions of Ideology.

b) Pancasila as a National Ideology.

4) Pancasila as a Philosophical Foundation of State. It

discusses:

a) Pancasila as the Ideals of Law.

b) Legal Status of Pancasila.

c) Legal Status of Pancasila after the Issuance of UU No. 12 th 2011 (Law No.12 of 2011).

5) Pancasila among Major Ideologies in the World. It

discusses:

a) Universal Values of Pancasila b) Liberalism

c) Conservatism

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e) Social Democracy and Democratic Socialism f) Anarchism g) Feminism h) Ecologism i) Nationalism j) Fascism k) Fundamental Islam

6) Pancasila as an Open Ideology in the Globalization Era. It

discusses:

a) Pancasila as an Open Ideology

b) Challenges in Actualizing Pancasila c) Dynamics of Social Life

d) Anatomy of Ideological Conflicts (Interests) e) The Pancasila Followers Dealing with Conflicts f) Pancasila Orientation

c. Competency Standards.

After learning these modules, participants of either the Regular or Short Educational Program are expectedly able to understand and comprehend Pancasila, including its history of birth; values; dynamics of implementation for sake of interindividual, intergroup, interorganization, and intercomponent of nation’s harmony in running democratic national life in form of NKRI. Furthermore, it is done by positioning Pancasila as an ideal basis, the source of all legal sources, a national paradigm in attempt of achieving national ideals, goals and objectives:

d. Basic Competency.

After learning these modules, participants of either the Regular or Short Educational Program are expectedly able to not only understand and comprehend Pancasila, but also explain in detail such matters related to:

1) Birth history of Pancasila and essences of speeches on formulation of state philosophical foundation delivered by founding fathers.

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2) Roles of Pancasila as a philosophy and way of life of nation over time until made as life philosophy and moral ideals of nation.

3) Pancasila as National Ideology functions to help encourage

people to build the nation with all efforts in all aspects of life.

Pancasila does not determine discriminatively any economic or

political system; however, any chosen systems must be able to carry out the primary aspirations previously mentioned. As a national ideology, Pancasila which reflects universal values, demonstrates as integral-integrative insight, while as a modern ideology, it gives such a great encouragement and spirit.

4) Pancasila as State Philosophical Foundation, as implied in the

Pembukaan UUD 1945 (Preamble of 1945 Constitution), is basically the intrinsic values of Pancasila, which is the source of legal sources developing values of balance, appropriateness, harmony, unity, and integration of nation in order to maintain unity and integration of NKRI.

5) Further comprehension of Pancasila’s teachings among ideologies in the world by observing and comparing to those teachings of other ideologies in the world precedentedly born.

6) Pancasila as an open ideology in globalization era, with its

universal values, demonstrates an integral-integrative insight and being a modern ideology which is able to adjust to the development of strategic environment, while at the same time, remains able to uphold humans’ well being and dignity for sake of common interests.

Pancasila is a tool for unifying all the Indonesian people and filtering

values of civilization which are dynamically changing and may not be suitable to national culture. New values are also welcomed as long as not contradictory to basic values of Pancasila.

3. Materials Structure

a. Materials on Birth of Pancasila with submaterials including : 1) Philosophical Foundation of Indonesian State.

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2) Contents of Speech Delivered by Mr. Muh. Yamin on May 29, 1945.

3) Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo on May 31, 1945.

4) Contents of Speech Delivered by Prof. Dr. Mr. Soepomo on May 31, 1945.

5) Contents of Speech Delivered by Ir. Soekarno on June 1, 1945 b. Materials on Pancasila as a Philosophy and Way of Life of Nation with

submaterials including:

1) Life during Colonial Era.

2) Pancasila in Pembukaan UUD 1945 (the Preamble of the 1945

Constitution).

3) Manifestation of Struggle for National Freedom.

4) Pancasila as Life Philosophy and Moral Ideals of Nation.

c. Materials on Pancasila as National Ideology with submaterials including:

1) The Essence and Functions of Ideology.

2) Pancasila as a National Ideology.

d. Materials on Pancasila as State Philosophical Foundation with submaterials including:

1) Pancasila as the Ideals of Law.

2) Legal Status of Pancasila

3) Legal Status of Pancasila after the Issuance of UU No. 12 th 2011 (Law No.12 of 2011).

e. Pancasila among Major Ideologies in the World with submaterials

including:

1) Universal Values of Pancasila 2) Liberalism

3) Conservatism

4) Marxism and Communism

5) Social Democracy and Democratic Socialism 6) Anarchism

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8) Ecologism 9) Nationalism 10) Fascism

11) Fundamental Islam

f. Pancasila as an Open Ideology in the Globalization Era with submaterials including:

1) Pancasila as an Open Ideology

2) Challenges in Actualizing Pancasila 3) Dynamics of Social Life

4) Anatomy of Ideological Conflicts (Interests) 5) The Pancasila Followers Dealing with Conflicts 6) Pancasila Orientation

4. Study and Task Completion Plan :

The overall learning activity of Subject/Principal Material of Pancasila and

UUD NRI 1945 (1945 Constitution of the State of the Republic of Indonesia)

consist of Subject 1 (Pancasila and Its Development comprising 6 modules, 1-6) and Subject 2 (UUD NRI 1945/the 1945 Constitution of the State of the Republic of Indonesia and its issues comprising 4 modules, 7-10) and must be finished in two weeks, as shown in the following :

a. Week 1 : Module 1-6 b. Week II : Module 7-10 5. Learning Instruction

To learn subject on Pancasila and Its Development, it is suggested that participants read several books, such as Restorasi Pancasila Mendamaikan Politik

Identitas dan Modernitas) (Restoration of Pancasila Made Peace Politics of

Identity and Modernity) (Fisip UI, Jakarta, 2006). Participants should make a summary of understanding on each module to be compared. This will help make it easier understanding of overall contents or materials of Pancasila and Its Development. It is important to note that learning Pancasila and Its Development is relatively different from learning general or universal science of laws since

Pancasila is an interpretation of humanity values which are philosophical or

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SPECIFIC COURSE GUIDELINES MODULE 1

THE BIRTH OF PANCASILA

1. Description. Badan Penyelidik Usaha-usaha Persiapan Kemerdekaan/ BPUPKI (Investigating Committee for the Preparation of Independence) discussed, argued, formulated, and eventually made Pancasila ,which originated from the national culture, the state philosophical foundation, which is used as a guideline or basis for the would be established-country, namely Indonesia.

The five basic principles first had no name to call until then Ir. Soekarno thought of suggesting a name, Pancasila, he got from a book entitled “Sutasoma” by Mpu Tantular which was written during Majapahit Kingdom era (14th century). Contents and dynamics of values of Pancasila are inherent in its existence itself, whether as a national ideology, state philosophical foundation, life philosophy of the national identity of Indonesia.

2. Relevancy. By learning Module 1 on the Birth of Pancasila, the participants are expected to understand, internalize and decide Pancasila as national ideology, state philosophical foundation and life philosophy of nation as well as national identity. Pancasila has many times proven to save Indonesia from destruction. By comprehending and internalizing Pancasila, participants are expected to be able to properly implement it, so as to make its existence as a national ideology, state philosophical foundation, life philosophy of nation, and national identity grow stronger.

3. Learning Activity:

a. Learning Activity 1 discusses:

1) Philosophical Foundation of Indonesian State.

2) Contents of Speech Delivered by Mr. Muh. Yamin on May 29, 1945.

3) Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo on May 31, 1945.

4) Contents of Speech Delivered by Prof. Dr. Mr. Soepomo on May 31, 1945.

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5) Contents of Speech Delivered by Ir. Soekarno on June 1, 1945.

b. Brief Description. General Description on the Birth of Pancasila. In preparation of independence, the founding fathers joining BPUPKI designed the constitution and discussed the kind of country that would be established. The various views of our founding fathers resulted in the formulation called Pancasila. Formulation or materials or values of

Pancasila originated from Indonesian culture itself which was regarded able

to contain diversity in Indonesia. Hence, Pancasila which is the philosophy of nation and way of life and then made the national ideology, is the source of all legal sources so that the constitution (UUD NRI 1945) arranged must reflect the spirit of Pancasila. Please learn and understand Lemhannas’s textbook about the birth of Pancasila (Learning Activity 1).

PANCASILA AS PHILOSOPHY AND WAY OF LIFE OF NATION

1. Description. For formulating and reaching agreement on Pancasila as philosophy and way of life of the Indonesian people, our founding fathers had gone through tight discussions and arguments. However, a strong wisdom and spiritual nuance in discussions for achieving common consensus helped find out solutions for the differences in quite a short time.

2. Relevancy. By learning Module 2 on Pancasila as Philosophy and Way of Life of the Indonesian people, participants of either the Regular or Short Educational Program as the prospective national leaders are expected to imitate and inherit the national nature of our founding fathers in formulating and deciding

Pancasila as the philosophy and way of life of Indonesian people. This also means

that in giving substance and meaning to the independence and realizing the ideals of state, we must always root in Pancasila.

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1) Life during Colonial Era.

2) Pancasila in Pembukaan UUD 1945 (the Preamble of the

1945 Constitution).

3) Manifestation of Struggle for National Freedom.

4) Pancasila as Life Philosophy and Moral Ideals of Nation.

b. Brief Description. General description of Pancasila as Philosophy and Way of Life of Nation. There is not any common perception or explanation on the understanding of philosophy of Pancasila until today. Many are afraid that Pancasila is similar to religion and functions solely as unifying tools. Pancasila is translated literally, described into the five basic principles of Pancasila, and formulated into a variety of value systems which are getting increasingly harder for common or low educated people to understand.

Pancasila is not a religion, but a philosophy believed and agreed as

a truth which contains noble values grounded on religious teachings therein. Pancasila is a teaching emphasizing that a human being is God’s perfect creature, an individual creature that believes in and serves Him as well as a social creature with good moral and behaviours. Implementation of Pancasila in all aspects of national life will reflect one’s moral behaviours and then later portray those of a community (the Indonesian people) accumulatively. As a nation that has formed into a state life or in other words, Pancasila is a state philosophical foundation. Please learn and understand Lemhannas’s textbook on the birth of Pancasila (Learning Activity 2).

PANCASILA AS A NATIONAL IDEOLOGY

1. Description. Essentially, ideology is the result of human reflection due to his ability to make distance with his living world. There is a dialectic relation between ideology and reality of social life, causing a reciprocal influence which is

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manifested in form of one party encouraging ideology to be more realistic, while the other to be more ideal. Ideology does not only reflect the way of thinking of people, but also encourages people to achieve ideals. Thus, it can be seen that ideology is not a mere theoretical knowledge, but a knowledge that must be comprehended and internalized into a belief. Ideology is surely a clear option requiring realizing it.

2. Relevancy. By learning module 3 on Pancasila as National Ideology, participants are expected to understand and comprehend that Pancasila as a national ideology may accept and absorb ideas of other ideologies as long as not in contrast with Pancasila, and could be adjusted to Indonesian culture.

1) The Essence and Functions of Ideology.

2) Pancasila as a National Ideology.

b. Brief Description. General description of Pancasila as National Ideology. According to Prof. Notonagoro, ideology is identical with state ideals of each country. Close relationship between ideology, politic, and state ideals demands Pancasila ideology to be an open and universal ideology as well as inseparable from other ideologies in the world, including in its struggle for ealing with the impact of globalization era triggered by the progress of relatively rapid changing of science and technology. Please learn and understand Lemhannas’s textbook on Pancasila as an open ideology and national ideology (Learning Activity 3).

PANCASILA AS STATE PHILOSOPHICAL FOUNDATION

1. Description. For formulating and reaching agreement on Pancasila as philosophy and way of life of the Indonesian people, our founding fathers had gone through tight discussions and arguments. However, a strong wisdom and spiritual nuance in discussions for achieving common consensus helped find out solutions

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2. Relevancy. By learning Module 2 on Pancasila as Philosophy and Way of Life of the Indonesian people, participants of either the Regular or Short Educational Program as the prospective national leaders are expected to imitate and inherit the national nature of our founding fathers in formulating and deciding

Pancasila as the philosophy and way of life of Indonesian people. This also means

that in giving substance and meaning to the independence and realizing the ideals of state, we must always root in Pancasila.

1) Pancasila as the Ideals of Law.

2) Legal Status of Pancasila.

3) Legal Status of Pancasila after the Issuance of UU No. 12 th 2011 (Law No.12 of 2011).

b. Brief Description. General description of Pancasila as State Philosophical Foundation. There is not any common perception or explanation on the understanding of philosophy of Pancasila until today. Many are afraid that Pancasila is similar to religion and functions solely as unifying tools. Pancasila is translated literally, described into the five basic principles of Pancasila, and formulated into a variety of value systems which are getting increasingly harder for common or low educated people to understand.

PANCASILA is not a religion, but a philosophy believed and agreed

as a truth which contains noble values grounded on religious teachings therein. Pancasila is a teaching emphasizing that a human being is God’s perfect creature, an individual creature that believes in and serves Him as well as a social creature with good moral and behaviours. Implementation of Pancasila in all aspects of national life will reflect one’s moral behaviours and then later portray those of a community (the Indonesian people) accumulatively. As a nation that has formed into a state life or in other words, Pancasila is a state philosophical foundation. Please learn and understand Lemhannas’s textbook on the birth of Pancasila (Learning Activity 4).

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PANCASILA AMONG MAJOR IDEOLOGIES IN THE WORLD

1. Description. Values contained in Pancasila ideology comprise the value of the One Supreme God; one cultured and noble valued God; and one God with respect to others; university values of humanity;respecting all nations in the world; the value of civilized justice; national value of all for all, all for one, and one for all, people value/value of people sovereignity, common consensus, deliberation, representatives, and value of wisdom; value of social justice in welfare; and value of equality and harmony as well as appropriateness culturally within heterogenous Indonesian society. These values are considered universal since acknowledged as global values. There are actually only two poles of ideology in this world, namely liberalism and socialism, and Pancasila ideology is in between because it balances the natural needs of human beings as individual and social creature. 2. Relevancy. By learning Module 5 on Pancasila Among Major Ideologies in the World, participants are expected to realize and understand, as well as feel proud that Pancasila was made national ideology, state philosophical foundation, life philosophy of nation, and Indonesian national identity by the founding fathers since Indonesia was rooted in Indonesian culture, Pancasila ideology, therefore is not an unfamiliar ideology but that from values existing far before Indonesia declared its independence, even before the periods of Srivijaya and Majapahit Kingdom. These values of Pancasila are able to contain all teachings living among Indonesian people. Pancasila has never been congruent with particular religion nor has it been in contrast with particular religion.

a. Learning Activity 5 discusses: 1) Universal Values of Pancasila 2) Liberalism

3) Conservatism

4) Marxism and Communism

5) Social Democracy and Democratic Socialism 6) Anarchism

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7) Feminism 8) Ecologism 9) Nationalism 10) Fascism

11) Fundamental Islam

b. Brief Description. General description of Pancasila Among Major Ideologies in the World. The five principles of Pancasila are interrelated, inseparable, and must be seen as an intact, unified, and thorough ideology since the establishment of NKRI (the Unitary State of the Republic of Indonesia), Pancasila has been made life philosophy of nation, state philosophical foundation, and national ideology. History recorded that, particularly in Indonesia, the development of ideology is inseparable from that of politics, and the way around. One of experts at ideology (Freeden) said that ideology is a form of thinking about politics which provides direct access important in understanding its establishment, essence of theory, richness, variety, and origin. Diversity of ideologies in the world originally came from the two contrasting ideas, namely individualism and socialism. Ideas on individualism brought up liberalism ideology, whereas socialism initiated various ideology focusing on social matters. Pancasila is between these two ideas or ideologies. Please learn and understand Lemhannas’s textbook on Pancasila Among Major Ideologies in the World (Learning Activity 5).

PANCASILA AS AN OPEN IDEOLOGY in GLOBALIZATION ERA

1. Description. The waves of globalization and reformation in all aspects of life have resulted in the rapid changing of society and frequently cause conflicts in social life. Furthermore, openness and freedom coming along with globalization and reformation have initiated various social, political, and cultural events quite significantly influencing Pancasila, as a national ideology. Degradation on national

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morals, anarchism, attitudes which put personal and group interests overall, extreme and fanatical understanding of religion, conflicts in several parts of Indonesia and other social issues can be such indications illustrating that civilization is changing dynamically over time and this changing can always be monitored by each human being through the increasingly sophisticated information media. In this case, every Indonesian people is tested his resilience in absorbing, filtering, or adjusting to the new values.

2. Relevancy. By learning Module 6 on Pancasila in Globalization Era, participants are expected to understand, comprehend, and become aware of the impact of globalization on all aspects of nation life, shown by various changes in social life, especially those related to ideology, politic, economic, socioculture, defense and security. It is hoped that participants as prospective national leaders are able to anticipate, predict, attempt to cope with these changes so as to maintain the unity and integration of Indonesia. Such resilience in maintaining national identity or character is necessary in order to respond properly and ensure that the national interests are still secured despite the inevitable changing life. 3. Learning Activity:

1) Pancasila as an Open Ideology

2) Challenges in Actualizing Pancasila 3) Dynamics of Social Life

4) Anatomy of Ideological Conflicts (Interests) 5) The Pancasila Followers Dealing with Conflicts

6) Pancasila Orientation

b. Brief Description. General description of Pancasila in Globalization Era. Western thinking (F. Ratzel and R. Kjollen) stated that human beings need states and states need living space, making the states living entities (biological entities). Directly or not, a state keeps attempting to broaden its living space. Pancasila ideology views the existences of human beings, states, and living space as a gift from God that must be thanked to and maintained for continuity of common life in reaching common ideals (national ideals). To sustain this life, each human must always adapt to the changes

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the Indonesian people must be able to absorb. The impact of globalization which seems like seeking to unify the world and obliterate borders between nations by holding tightly on to Pancasila as a national character collectively agreed. This makes the Indonesian people remain possessing a firm national identity despite the strongly changing civilization. Please learn and understand Lemhannas’s textbook on Pancasila in Globalization Era (Learning Activity 6).

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SUBJECT/PRINCIPAL MATERIAL OF

PANCASILA AND UUD NRI 1945

(1945 CONSTITUTION OF THE STATE OF

THE REPUBLIC OF INDONESIA)

LEARNING GUIDELINES

MODULE 1-6

SUB SUBJECT/PRINCIPAL MATERIAL

PANCASILA AND ITS DEVELOPMENT

2016

1

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Independence) was established and chaired by Dr. Radjiman Wedyodiningrat. This committee consisted of 58 members who were divided into several sections and one basic law committee. This basic law committee comprised 19 members, was chaired by Ir. Soekarno, and its name was changed into Panitia

Undang-undang Dasar (Committee of Constitution) in its development. From this

committee, it was formed Panitia Kecil Perancang UUD (Subcommittee of Constitution Designing) and led by Prof. Dr. Mr. Soepomo. BPUPKI held two official sessions. The first session lasted from May 28 until June 1, 1945 and discussed state philosophical foundation, while the second session lasted from July 10 to 17, 1945 and discussed the form of nation, territory, nationality, design of constitution, economic and finance, national defence, education and teaching. There was also an unofficial session, conducted during the period between the first and second session, discussing the design of Pembukaan UUD 1945 (the Preamble of 1945 Constitution), and chaired by Ir. Soekarno. Having accomplished its tasks, BPUPKI was dismissed and then replaced by Panitia

Persiapan Kemerdekaan Indonesia/PPKI (Committee for the Preparation of

Indonesian Independence) on August 7, 1945. PPKI held its first session from Aug 18, 1945, right one day after Independence Proclamation, until August 22, 1945.

According to its agenda plan, BPUPKI discussed state philosophical foundation (from May 28, 1945 to June 1, 1945); whom which on May 29, 1945 the speakers invited were Muh. Yamin, Margono, Sosrodiningrat, Wiranata Kusumah, Sumitro, Woerjaningrat, Surjo, Soesanto, Dasaad, Rooseno, and Aris P.

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The next day, on May 29, 1945, there were speakers like Drs. Moh. Hatta, Agus Salim Samsudin, Wongsonegoro, Soerachman, Abdul Kadir, Soewandi Abdul Rahim, Soekirman and Soetarjo. However, it was only Dr. Moh. Hatta who delivered a speech for more than an hour. It was so unfortunate that the speech text was not documented and up until now, it is still being searched for historical clarification. On May 31, 1945, the speakers on schedule were Mr. Muh. Yamin, Sanusi, Soehardjo, Soekarno, and Hadikoesoemo. Yet, only from Ki Bagoes Hadi Koesoemo, Prof. Dr. Soepomo and Mr. Muh. Yamin were speeches delivered. Then, on June 1,1945, the speakers on schedule were Basweand, Muzakir, Ir. Soekarno, Latuharhary, and Soekarjo. But, only from Ir. Soekarno was a speech delivered. Thus, during the first official session of BPUPKI, only five speakers were delivering their speeches on state philosophical foundation, Mr. Muh. Yamin, Dr. Moh. Hatta, Ki Bagoes Hadi Koesoemo, Prof. Dr. Mr. Soepomo, and Ir. Soekarno. Among these five speakers, only four speechtexts were found. These four included speechtext of Muh.Yamin, that of Ki Bagoes Hadi Koesoemo, of Prof. Dr. Soepomo, and of Ir. Soekarno. Speech text of Drs. Moh. Hatta was not found yet hitherto.

During this first session, Mr. Muh Yamin had twice delivered speeches. The first one was about the design of Indonesia’s territory plan. The following are the contents of speeches delivered Mr. Muh. Yamin, Ki Bagoes Hadi Koesoemo, Prof. Dr. Mr. Soepomo, and Ir. Soekarno.

2. Contents of Speech Delivered by Mr. Muh. Yamin on May 29, 1945

 Peri Kebangsaan (Nationalism)

Mr. Muh. Yamin mentioned that if the Indonesian people wished for independence at that time, there were three tasks that had to be accomplished, namely gathering all necessary materials for establishing a state, formulating constitution and executing the contents of basic law in the established country/ state. The new state had to be in form of a national state (nationale staat or etat

national) in line with the normality or natural thing of civilization at that time.

Indonesia in the previous era had two states in form of kingdoms (governance at higher level people), Srivijaya and Majapahit. Yet, these two states had already collapsed 400 years ago. Moreover, he mentioned that at that time, there were

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more than 300 small kingdoms which tended to be more local and traditional and in which the people each kingdom were not connected from one subkingdom to the others. It was not appropriate anymore if the Indonesian people after independence referred to and reflected to the previous conditions of 300 small kingdoms in running their new governance.

Eventhough Srivijaya and Majapahit had once experienced their golden periods, yet, we have to arrange our governance at lower level people. In doing this, we needed not imitate for ours has already been civilized and cultured since thousands of years ago. By referring to present (a few moment after independence proclamation), progress of civilization and also the order of governance at lower level people state. The essences of true governance were collected and made into state philosophical foundation. The principles of our state philosophical foundation had to be grounded on the characters of Indonesian civilization, not imitating or copying constitutions of other countries. Civilization and our will as a nation should become a pattern or characteristic of the would be established-country/ state. The Republic of Indonesia wished by the Indonesian people is the Indonesian national state as a nationaale staat. Imitation and copy from foreign countriess should be treated as mirror solely.

 Peri Kemanusiaan (Humanity)

Mr. Muh Yamin said that for the Indonesian people, becoming independent did not only mean to be free from the Dutch occupation, but also meant to arrange a new society in a new independent state. Independence would liven up sovereignity of a state, both internally (inwards) or externally (outwards). Internal (inwards) sovereignity and independence provided high level protection to every citizen along with his property rights and richness within the state’s borders. External (outwards) independence and sovereignity provided many opportunities to Indonesia for forging relationship with other countries. This was the kind of sovereignity the Indonesian people had wished, not the other, and thus we refused the offer of dominion and protectorate status. We had wished for a sovereign state in order to be able to fully join the nations’ family membership. This membership regulated diplomatic relationship independently. Therefore, sovereignity had to be based on perikemanusiaan (humanity) universally containing humanity and

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internationalism for all nations, for the basis of perikemanusiaan was internationalism law, and morality/ decency rules of all national and independent states.

 PERI KETUHANAN (BELIEF IN GOD)

Mr. Muh. Yamin explained that the Indonesian people who would soon gain their independence belonged to civilized nation or people, in which the One Supreme God existed in their civilization. Hence, the independent and prosperous Indonesian state would believe in God. God would protect the independent Indonesian state.

 Peri Kerakyatan (State Based on People)

 Permusyawaratan (Deliberation/Discussions in Forum for

Gaining Unanimity)

Shura’ Asysyura (from the Qur’an), verse 38 reads that all matters must be discussed in forums to gain unanimity. According to Mr. Muh. Yamin, there were three reasons to implement permusyawaratan

(deliberation/discussions in forums for gaining unanimity):

a. By opening their minds during discussions with other people to attain unanimity, a person would always walk in God’s path.

b. By conducting deliberations, the burden of state management was not given to one single person only, but to a great number of people.

c. Deliberations for attaining unanimity diminished the possibility of someone making a mistake and also a state falling into digression. In the history of Islam, Islamic deliberations for gaining unanimity had long been conducted, as well as when Islam first arrived in Indonesia. However, before religions began to enter Indonesia, this culture on doing deliberations had long been existed in countryside society because this kind of society had long been there since ancent times. The basis of this culture did not disappear during the arrival of Hinduism and Buddhism. It even grew and flourished since Islam arrived in Indonesia, instead.

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 Perwakilan (Representatives)

The Indonesian people’s capability and skills in managing statecraft had long existed since thousands of years ago proven by as many as 21.000 villages in Java Island, 700 nagari (local term for village) in Minangkabau, the order of negeri sembilan in Malaya, as well as those in Borneo, Bugis, Ambon, Minahasa, and other places. The order of these alliances was not disturbed by the influence of Hinduism, Buddhism, as well as feudalism and colonization. Villages were vilages, no matter how many times the order changed over time, and villages were one of the pillars of traditional alliances which inclined to be similar than different throughout Indonesia.

In this order, the people under the position of authority and becoming representatives were chosen for greater order. It was these representatives who discussed of customary law in the statecraft of governance at lower level people, but also became such a guideline for the present (at that time) national wishes in arranging statecraft of governance at middle and higher level. These representatives would become the connectors of statecraft spirit of Indonesian people, and the basis of representatives was an eternal basis grounded on Indonesian culture.

 Kebijaksanaan (Wisdom)

State establishment formed a renewal, while a renewal was inseparable from the belief in God and Indonesian cultural heritage already influenced by feudalism of colonial rulers. Indonesia had to be arranged by healthy logics and nationalism. The educated groups, through movement organizations for independenc, had contributed their minds and physical force for conducting movements. These movements had helped interpret the dynamics and ideals of the Indonesian people. Hikmat kebijaksananan (inner wisdom) becoming the leader of Indonesian people was a healthy nationalism since it meant that we had freed ourselves from anarchism, liberalism, and colonialization spirits.

a. State Concept

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order which was based on reality. We did not stand hand in hand with Plato’s Republica, Aristoteles’s Politea and Thomas More’s Utopia.

1) Indonesia rejected statecraft violating the basis of deliberations, representatives, and wisdom.

2) Indonesia rejected any concepts of federalism, monarchy, liberalism, autocracy, and Western democracy.

3) Indonesia rejected any forms of colonialization. Indonesia was an independent and fully sovereign national state.

4) Indonesia rejected any concepts of istibdadi, khilaah, and

filsafatiyah.

5) Indonesia rejected any basis of colonialization as the basis of state establishment governance.

6) Indonesia rejected any actions upsetting the state sovereignity by playing it like a puppet.

By rejecting all of these concepts, Indonesia would realize these concepts:

1) Indonesia as a people’s state was a unity state which was not divided, and was established on and in the body of undivided Indonesian people

2) Indonesia as a people’s state had a sovereignity which was strongly upheld by the head of state, head of provinces or regions and all Indonesian people.

3) Head of state, center of governance, regional/provincial government and village government were elected generally by Indonesian people through deliberations for achieving unanimity. Indonesia as a people’s state constituted a syuria’ governed-state, based on the principle of deliberations for gaining unanimity by knowledgeable and healthy-minded people which were elected by the representative’s concept.

4) Deliberations, election, and renewal of thinking became the basis of initiation and decision making of all state matters.

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through nationalism and tme reformation were made the legs or foundation or lower lever of state order.

6) Central government was formed around the head of state which was divided into:

a) Vice head of state, b) Ministries, and

c) Center of representatives parliament consisting of House of Representatives and House of Parliament.

7) Between higher level and lower level of governance, the middle level was formed as regional government.

8) Indonesia as people’s state conducted division of state works by way of decentralization and deconcentration which did not recognize federalism and disintegration of state.

9) Indonesia as people’s state became a sovereign member in the deliberations for gaining unanimity of all nations in the world. b. State Defense

The three basic acknowledgments previously mentioned provided basis on military, state defence through the use of weapon. Deliberations for gaining common agreement based on religion might result in holy or religious wars. Traditional basis obliged us to defense our country or state againts tyranny, while rationalism encouraged progress in war techniques. c. Budi Negara (State Moral/ Character)

Every state established from a perfect civilization had to possess good moral conduct or character as a national characteristic or identity . Good moral conduct/ character of a state constituted a rope connecting the people’s souls with the state or country protecting them.

1) Setia Negara (Loyalty to State)

The first state, Syailendra Srivijaya Kingdom was able to withstand mass waves due to having moral conduct focused on dedication in form of being loyalty to the unitary state. Not dedicating ourselves to our state was such a big mistake. Although the kingdom had long fallen, the culture of being loyal was still deeply instilled in

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the people. The second state, Majapahit, possessed a moral conduct which was to completely trust the people’s power.

2) Tenaga Rakyat (People’s Power)

The second state, Majapahit became having a strong position in Southeast Asia, especially after huge potentials of people’s power were used as effective as possible by Mahapatih (the Great Warlord) Gadjah Mada. Time changed, yet, people’s power remained becoming a potential and at the present time (at that time), all Indonesian people had gathered their common will to be independent. Indonesian people’s wish for independence was the basis of their good moral conduct.

3) Independence

The will to gain independence was the third state moral conduct, Mr. Muh. Yamin explained. The value of this moral was very high since good moral conduct was instilled in the state believing in the One Supreme, civilized, and national God.

 Kesejahteraan Rakyat (Keadilan Sosial) [Social Welfare/Social Justice]

Mr. Muh. Yamin mentioned that a state should not be considered as a living tie narrowing people’s lives or viewed as autocracy or oligarchy. Happiness would occur if the state established from our civilization could secure any great changes in constitution related to the higher, middle and lower level governances as well as all daily economic lives. State or country should therefore relate directly to its people’s will.

a. State’s Territory. The established state or country should include all territories wished by the Indonesian people. This also meant these country land having Indonesian characteristics. We did not wish any enclaves within this country’s territory.

b. State’s People and Citizens. During the state inauguration, it had to

be decided previously who would become its citizens, regulations on Arabian half-bred or Chinese half-bred.

c. Form of Indonesia. During the inauguration of new country or state,

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its extremely vast, rich, prosperous and gorgeous land as well as its religious people. People’s welfare became the basis, goals, objectives of nation, briefly containing people’s justice and social justice. We were destined to turn from a colonialized territory into an independent country during World War II owing to the help of the Japanese army and all Indonesian people’s hard struggle. The form of independent and sovereign Indonesia was the Republic of Indonesia, in unitaristic concept. d. The speech delivered by Mr. Muh. Yamin was concluded by a poem. 3. Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo on May 31, 1945.

If the state was messed up and there was no boundarybetween good and evil, God would awake the prophets to lead and build the society towards justice, security and welfare. People lived in society, and could not live without others’ help. We knew that bad attitudes made inconformity in the society. Half of the most andgerous attitudes were greed. To prevent greed, we needed to conduct deliberations for gaining unanimity. In attempt of making better of society, the prophets focused on the improvements of good moral conduct. If all people conducted a good moral, regulations were necessary in order to keep society well-regulated, secured and prosperous. There were four fundamental roles suggested by the prophets:

a. The teaching of believing in God and spiritual objects. Believing in God might rise good characters and moral conduct and decrease the rise of bad attitudes.

b. The teaching of serving God, being wise and loyal to God would help human beings. Religious teachings were at first taught, then proven to be useful after implementating them. These ruled how humans approached to their God.

c. The teachings to give charity or conduct good deeds. This meant that human beings would conduct good doings to parents, children, neighbours, guests, ancestors, and to society.

d. The teachings to fight in God’s path. This meant to voluntarily struggle for upholding the right.

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These four teachings summed up the prophets’ teachings on improving and building the society and state. The relationship between fellow followers of God was like stone in the wall which reinforced each other (Prophet Mohammed SAW). The 350 year-colonialization caused the nation to disintegrate instead of unifying it, whereas religions were God’s guiandce towards worldly and heavenly happiness and welfare. It was not only religious matters that could bring up any conflicts, but also the form of states such as republic, monarchy, federal, or unitary state might trigger them. Deliberations for unanimity had to be based on sacredy and honesty, not individual, group, and selfishness for these might lead to disintegration. In Koran Shura’ Nabil 14, it was mentioned that if we wished for Indonesia having tough people then build this country based on the Koran guiandce and hadith. If wishing for strong economic conditon, then establish a state also based on the guiandce from the Koran. Shura’ Anfal 62 and Shof 2-3-4 and 10-11-12-13 reinforced by mentioning that if we wished for country to be strong in its defence and security, then build it according to His guiandce. If wishing for a just and wise government based on people’s deliberations in gaining unanimity, we were not allowed to force a religion to someone, but establish this country based on Islam... (Shura’ mak 90, Shura 5, Shura Al Imronisa, Shura’ Syuro 38, Shura’ Baqoroh 256). For those who did not agree to establish a country or state based on religion by other reasons, it was hoped not to mix between state matters and religious matters. In the 6000 articles of the Koran, there were only 100 articles regulating on how to give service to God and other heavenly matters, while the rest of them were regulating statecraft and worldly knowledge. It has been 1400 yesars since Isamic law was applied in many Islamic countries. There were also many who assumed that performing pray Shalaah and its obligation laws were not suitable with modern countries. The Nederlands Indie government had once changed Islamic law on heritance in 1922, but then returned into its original in 1934.

There was also an attempt to change Islamic law on marriage. There had been many Islamic laws which had been traditions in vilage culture. Most of our heroes were courageous in struggling based on Islamic law. It was hoped that the new Indonesia would be based on Islam and became a firm, strong, tough country.

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4. Contents of Speech Delivered by Prof. Dr. Mr. Soepomo on May 31, 1945.

Mr. Soepomo mentioned that the absolute requirements for establishing a country were the existences of territory, people, sovereign government, according to international law, as well as requirement for defensing our homeland. Concerning with the first absolute requirement, namely territory, Mr. Soepomo agreed on the boundaries of Nederlands Indie, but if other territories wished to join, like Nagari Malaka an North Borneo, we would not be objected unless our brothers in Nagari Malaka and North Borneo would. Furthermore, concerning with the second requirement, namely people as citizens, it was obvious that the orignal Indonesian people would autonmatically become citizens, while the half-bred people who wished to be our citizens had to be welcomed. The important things to note were being aware of those who might have double nationality status or even losing nationality.

The absolute requirements of running a government were having a sovereign government according to International Law. There were 3 description of state according to what basis the state would be established:

a. Staat union (cenheidsetaat) or united states (Brudstaat) or as state

changing (sttenbond)

b. The relationship between states and religion c. Choosing either Republic or Monarchy

Therefore, we needed to know the theories on states and thinking flow of states. We needed to discuss the basis on governance system for sovereign governace according to the international law, whether it would be state union, united states or federation, the relationship between states and religion, and whether it would be in form of republic or monarchy. Thus, according to Mr. Soepomo, it was necessary to understand the theories regaring states.

a. Theory of Individualism by Thomas Hobbes and John Locke, Jean Jaques Rosseau, Herbert Spencer, as well as H.J. Larki argued that a state was a law society established from contracts among all individuals in that society. Theory of individualism grew and flourished in West Europe countries and the USA.

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b. Theory of Class by Karl Marx, Engel, and Lenin argued that a state was a tool used by a particular class to oppress other classes. Capitalistic state was the tool used by the bourgoisie to oppress the working class (labours). That is why, it was necessarry to do revolution by the working class (labours) to reclaim power from the bourgoisie, so that the working class might oppress the opposite class, in turn.

c. Theory of Integralistic by Spinoza, Adam Muller, and Hegel argued that a state was established not for individual or group/class own interests, but to secure the entire people’s interests as a unity. A state was an integralistic arrangement of community. All groups/ classes unified as organic community. A state did not side with one particular strong or weak group or class, nor sided with individual interests. A state existed to guarantee the entire nation life security as an inseparable unity.

In addition, Mr. Soepomo mentioned that we could not just imitate or copy the other countries. Each state or country has its own charateristics and socioculture so that what might good for a state was not also good to the others. The structure of Indonesia as a state should be adjusted to Indonesian social structure itself. West Europe with its individualism and liberalism had separated each individual from his social community and there appeared spiritual crisis. This nature had to be avoided from Indonesia’s national development. Soviet Union with its “proletariate dictatorship” might be suitable with social condition of Soviet Union, however, that was in contrast with the original characteristics of Indonesian people. Germany with its national socialism now had given up during the war. Totalitarian principles were related to the same origin and territory in terms of relationship between leaders and its people. This national socialism was a unity principle between the leaders and its people and in line with the Eastern traditions. Japan was based on eternal unity between Emperor, state, and people. Tennoo was the spiritual center of the entire people and state on the basis of kinship solidarity. These unity and kinship solidarity principles were suitable for Indonesia. Mental spirit and spiritual structure of the Indonesian people were having characteristics and ideals of life unity, unity between humans as servants and God, unity between microcosmos and macrocosmos, and unity between

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people and their leaders. The original characterics of Indonesian statecraft could still be seen up until today (at that time) in forms of villages, both inside and outside Java in which the leaders unified with their people. Head or leaders of people who held onto traditions always performed deliberations for achieving common consensus.

In the nuance of unity between people and its leaders, all groups or classes were covered in the spirit of kinship solidarity and gotong royong (cooperative). Indonesia had to embrace theory of integralistic, theory of unity of state and it s people and for dealing with Indonesian people’s characteristics. Theory of integralistic did not ignore the existence of classes or groups and individuals. State acknowledged the existence of groups or classes in real society, yet all individuals and groups/classes would submit themselves to the state thoroughly as organic parts.

Mr. Soepomo also suggested that religious and state matters be separated in the unity state. We would not establish an Islamic state. It was different the definition between Islamic state and a state based on the ideals of Islamic law. In an Islamic state,state and religion were united. Turkey was once an Islamic state, but in 1924, it was not an Islamic state anymore although nearly all of its people were Moslems. Egypt, Iraq, Iran, Saudi Arabia were still Islamic states. Ye, we would not imitate them since Indonesia had different characteristics from them. Those countries still considered adaptations of Sharia’/Islamic law to International needs and the present modern needs. If we were about to establish an islamic state, we would be dragged into being overwhelmed by that issue and we would not be able to establish unity since establishing an islamic state meant that state unified itself with the major or dominan groups or classes and would later cause

minderheadan of the minorities.

We should establish a national state united in terms of totalitarian. Unity state did not mean a religionless state, since it still held onto a good moral conduct and people’s moral ideals firmly which were suggested by Islam. We did not establish as federation state, either. Policy on centralization and decentralization depended on the respective time,place, and issue. Monarchy or republic was only a matter of form. The important thing was how the head of state unified with its