A Discourse on the Pancasila State and Its Contemporary Appeal in Indonesia
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This article deals with the concepts of the Pancasila State, which dominated political discourse from 1945 to 1998 in Indonesia. The concepts were once believed to be an unsubstantiated rhetoric with no intention of its being implemented in any genuine manner. Yet, this article reveals that this state concept was a meaningful outcome generated by careful consideration of the national leaders from 1945. During the Guided Democracy period, the state’s attempts to implement Pancasila in political, economic, and social realms and make Pancasila the sole ideological basis of society had systematically begun. In spite of the government’s various efforts to implement it, however, the reactions of certain societal groups, which were marginalized in the concepts of the Pancasila State, opposed to the implementation, and Sukarno's schemes failed. While denouncing Sukarno’s failed implementation of the Pancasila State, Suharto claimed that he would properly implement its principles by legalization. Yet, the political system, which was characterized by Golkar as the ultimate representative group and the unanimous consensus as the decision-making mechanism degenerated into the means to secure Suharto's and army's power hegemony. The economic system was designed to increase the indigenous presence in economy as a reaction against the foreign (particularly the Chinese Indonesian) domination and ownership. Yet, this socialist economic policy eventually failed due to the New Order's development-oriented economic directions and its intrinsic weaknesses. The religious system upheld religious harmony, opposed to the dominance of Islam in society, and limited religious forces in cultural domain. These directions generated various suspicions against the Suharto regime. Condemned to being a political tool of Suharto, Pancasila disappeared from public thought after the collapse of the Suharto’s rule. However, since the mid-2000s, this discourse has bounced back into society. At this time, the fabric of the Indonesian nation was threatened by ethnic, religious, and local divisions. Many Indonesians, then, gradually began to associate these social problems with the erosion of the position of Pancasila in national political life. It was in this context that Pancasila reemerged as a possible alternative for an effective mechanism for balancing the interests of societal groups and violence generated by society. The usefulness of the concepts of the Pancasila State is now being reconsidered in diverse ways.
Abstract
This article deals with the concepts of the Pancasila State, which dominated political discourse from 1945 to 1998 in Indonesia. The concepts were once believed to be an unsubstantiated rhetoric with no intention of its being implemented in any genuine manner. Yet, this article reveals that this state concept was a meaningful outcome generated by careful consideration of the national leaders from 1945. During the Guided Democracy period, the state’s attempts to implement Pancasila in political, economic, and social realms and make Pancasila the sole ideological basis of society had systematically begun. In spite of the government’s various efforts to implement it, however, the reactions of certain societal groups, which were marginalized in the concepts of the Pancasila State, opposed to the implementation, and Sukarno's schemes failed. While denouncing Sukarno’s failed implementation of the Pancasila State, Suharto claimed that he would properly implement its principles by legalization. Yet, the political system, which was characterized by Golkar as the ultimate representative group and the unanimous consensus as the decision-making mechanism degenerated into the means to secure Suharto's and army's power hegemony. The economic system was designed to increase the indigenous presence in economy as a reaction against the foreign (particularly the Chinese Indonesian) domination and ownership. Yet, this socialist economic policy eventually failed due to the New Order's development-oriented economic directions and its intrinsic weaknesses. The religious system upheld religious harmony, opposed to the dominance of Islam in society, and limited religious forces in cultural domain. These directions generated various suspicions against the Suharto regime. Condemned to being a political tool of Suharto, Pancasila disappeared from public thought after the collapse of the Suharto’s rule. However, since the mid-2000s, this discourse has bounced back into society. At this time, the fabric of the Indonesian nation was threatened by ethnic, religious, and local divisions. Many Indonesians, then, gradually began to associate these social problems with the erosion of the position of Pancasila in national political life. It was in this context that Pancasila reemerged as a possible alternative for an effective mechanism for balancing the interests of societal groups and violence generated by society. The usefulness of the concepts of the Pancasila State is now being reconsidered in diverse ways.
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