Module 1 Pancasila and Its Development

8/18/2019 Module 1 Pancasila and Its Development

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THE NATIONAL RESILIENCE INSTITUTE OFTHE REPUBLIC OF INDONESIA

SUBJECT/PRINCIPAL MATERIAL OFPANCASILA AND UUD NRI 1945 (1945

CONSTITUTION OF THE STATE OFTHE REPUBLIC OF INDONESIA)

SUBSUBJECT/PRINCIPAL MATERIAL

PANCASILA AND ITS DEVELOPMENT

2016

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THE NATIONAL RESILIENCE INSTITUTE OFTHE REPUBLIC OF INDONESIA

SUBJECT/PRINCIPAL MATERIAL OFPANCASILA AND UUD NRI 1945 (1945

CONSTITUTION OF THE STATE OFTHE REPUBLIC OF INDONESIA)

MODULE 1-6

SUBSUBJECT/PRINCIPAL MATERIALPANCASILA AND ITS DEVELOPMENT

2016

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TABLE OF CONTENTS

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

THE STATE OF THE REPUBLIC OF INDONESIA)

GENERAL COURSE GUIDELINES


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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MODULE 2

PANCASILA AS A PHILOSOPHY AND WAY OF LIFE OF NATION

1. Description

2. Relevancy

3. Learning Activity;




MODULE 3PANCASILA AS A NATIONAL IDEOLOGY

1. Description

2. Relevancy





MODULE 4

PANCASILA AS STATE FOUNDATION

1. Description

2. Relevancy





MODULE 5

PANCASILA AMONG MAJOR IDEOLOGIES IN THE WORLD

1. Description

2. Relevancy





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MODULE 6

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 OFTHE 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 ordeal both 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

perundang-undangan) and thinking grounds as instrumental values of Pancasila,


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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 divided hierarchally

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 developmentof 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


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 NRI1945 (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 Overviewa. 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 ofeducational 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 asindividuals.

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:

1) Birth of Pancasila . It discusses:


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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

d) Marxism and Communism


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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 andcomprehend 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 thoseteachings 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 filteringvalues 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 1945Constitution).

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


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

7) Feminism


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8) Ecologism

9) Nationalism

10) Fascism

11) Fundamental Islam

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


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 Conflicts6) 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 asummary 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

abstract, as the supreme legal source.


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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 aswell 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.


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).


MODULE 2

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 ShortEducational 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.


a. Learning Activity 2 discusses:


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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. Implementationof 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).


MODULE 3

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 universalideology 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).


MODULE 4

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

for the differences in quite a short time.


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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 basicprinciples 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 aswell 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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MODULE 5

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 fatherssince 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.

3. Learning Activity: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 socialisminitiated 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).


MODULE 6PANCASILA 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.


a. Learning Activity 6 discusses: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 GlobalizationEra. 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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THE NATIONAL RESILIENCE INSTITUTE OF

THE REPUBLIC OF INDONESIA

SUBJECT/PRINCIPAL MATERIAL OFPANCASILA AND UUD NRI 1945

(1945 CONSTITUTION OF THE STATE OFTHE REPUBLIC OF INDONESIA)

LEARNING GUIDELINESMODULE 1-6

SUB SUBJECT/PRINCIPAL MATERIALPANCASILA AND ITS DEVELOPMENT

2016

1


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TABLE OF CONTENTS

Module 1/Learning Activity 1

Birth of Pancasila

1 Philosophical Foundation of Indonesian State

2 Contents of Speech Delivered by Mr. Muh. Yamin

3 Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo

4 Contents of Speech Delivered by Prof. Dr. Mr. Soepomo

5 Contents of Speech Delivered by Ir. Soekarno

Summary

Exercises

Direction to Answer Exercise

References


PANCASILA as a Life Philosophy and Way of Life of Nation

1 Life during Colonial Era

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

3 Manifestation of Struggle for National Freedom

4 Pancasila as Life Philosophy and Moral Ideals of Nation

Summary

Exercises


References


PANCASILA as a National Ideology

1 The Essence and Functions of Ideology

2 PANCASILA as a National Ideology

Summary

Exercises


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References


PANCASILA as State Philosophical Foundation

1 PANCASILA as the Ideals of Law

2 Legal Status of PANCASILA

3 Legal Status of PANCASILA after the Issuance of

UU No.12 tahun 2011 (Law No.12 of 2011).

Summary

Exercises


References


PANCASILA among Major Ideologies in the World

1 Universal Values of Pancasila

2 Liberalism

3 Conservatism

4 Marxism and Communism

5 Social Democracy and Democratic Socialism

6 Anarchism

7 Feminism

8 Ecologism

9 Nationalism

10 Fascism

11 Fundamental Islam

Summary

Exercises


References


PANCASILA as an Open Ideology in Globalization Era


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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

Summary

Exercises


References


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BIRTH OF PANCASILA

MODULE 1

Learning Act iv i ty 1

1. Philosophical Foundation of Indonesian State

The defeat of Japan in Pacific War in early 1945 caused the Japanese

government to make a promise of independence for Indonesia in order to prevent

any rebellions. As a response to that policy, Badan Penyelidik Usaha-usaha

Persiapan Kemerdekaan/ BPUPKI (Investigating Committee for the Preparation of

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. BPUPK I 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.

Among these speakers, it was only Muh Yamin who delivered a speech.


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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. Thefirst 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 Kemanus iaan (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.

P ERI K ETUHANAN (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 inIndonesia. 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 eternalbasis 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 physicalforce 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

These three bases previously mentioned brought us to the state


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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 undividedIndonesian 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.

5) Nagari, villages, and any alliances of traditional law renewed


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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. Deliberationsfor 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. Bud i 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 thepeople’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 countryland 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,

there increased a member of old-aged and high-civilized world’s family with


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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 beuseful 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 obligationlaws 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 statechanging (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, andwhether 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 separatedeach 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 wasa 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 peoplewere 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 causeminderheadan 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


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people.we should not imitate the Werterners in electing our leaders since their

individualism teachings were pretty mush different from Indonesian characteristics.

To guarantee the leaders unified with their people, a kind of house of

representatives needed establishing. Head of state should continuously mingle

with this institution so as to figure out people’s will. Unity of leaders and their

people should be forwarded to heads of regional level, even those of villages or of

ethnics / groups of people.

In an integralistic state, the relation of state and economic followed the

system of state socialism stating that the vital companies would be organized by

state. State would determine time, place and companies necessarily managed by

central government or private sectors for the sake of state and people’s interests.

In term of land, state authorized all lands and vital mines, yet lands for agricultural

sector remained on the farmers’ hands, remembering that the majority of

Indonesian people were farmers. Economic of state would be based on kinship

solidarity principle. Therefore, cooperative system should become Indonesian

economic basis.

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

For three consecutive days, there had been many who delivered speeches,but the contents were not what BPUPKI needed, which was state philosophical

foundation (phi losoph ische grondslag ). Ir. Soekarno argued that “being

independent” meant political independence. We should not be too complicated in

defining “being independent.” Saudi Arabia gained its independence when more

than 80% of its people were illiterate. Independence was like being on a bridge

and across the bridge. That was why, we needed to make perfect of the people.

We should not think too complicated about a lot of things and be afraid of gettingindependence. We only needed to gain our independence right now, now, and

now (at that time).soviet Union, Saudi Arabia and the USA were apparently able to

maintain its independence. Struggling for independence was like getting married,

he said. There were those who dared to get married early, those who were afraid

to do so, those who thought of having a house first before getting married, etc. Our

brother, Marhaen, was brave enough to get married although he only had a mat

and a hut. We wished for independence now or never.


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After gaining independence, then we freed our people one by one. Then,

we worked hard for their welfare, discussing the state philosophical foundation,

philosophische grondslag , weltanschaung. Hitler built Germany on the basis of

national sozialistische weltanschaung . Lenin established Soviet Union on the basis

of Marxistische, while Nippon (Japan) built Dai Nippon on the basis of Tennoo

Koodoo Seishin. Ibnu Islam Said built Arab based on religion. We needed to

determine first weltanschaung before Indonesia gaining independence and

idealists in the world working very hard to formulate and realize their

weltanschaung. Lenin established Soviet Union in 10 days in 1917, yet he had

prepared weltanschaung in 1895. Hitler took over in 1935, yet he had prepared

since 1922. Dr. Sun Yat Sen built China in 1912, yet he had prepared for

weltanschaung since 1885, namely San Min Chu I.

Kebangsaan (Nat ional ism)

We did not establish a state or country only for one individual, one group or

class, but for all people so that the first basis for Indonesia was national principle.

We were about to establish Indonesia national state. National principle in this case

did not mean in its narrow term. Ernest Rehan defined a nation as Le desir d 'etre

ensemble , a will to unify. Otto Bauer stated, “ a nation is a unity of behaviours by

unity of fate.” These two definitions were outdated after the emergence of

geopolitics in which the object was unity of people and their place. We did not only

talk about a nation, but also its homeland. Minangkabau people everywhere also

felt desir d'etre ensemble although this group was only a small part of Nusantara.

The common thing also happened to the Yogyanese, Sunandese, and Bugis

people. Nationale staat included all Indonesian people and territory which was a

unitary. Based on history, we had twice experienced nationale staat, duringSrivijaya and Majapahit periods. During the Mataram Kingdom period, we were

indeed independent but not in form of nationale staat. The classical Chinese

people did not wish any nationale staat for they embraced cosmopolitanism.

However, thanks to Dr. Sun Yat Sen, it changed.

Internasionalism

There was a danger in national principle, which wsas the emergence of

chauvinism leading to uber alles Indonesia. We loved the one homeland; felt


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having one nation, one language, but Indonesia was only a small part of the world.

We would establish an independent Indonesia as well as aiming at forging kinship

between nations. Internationalism could not thrive if not grounded on nationalism,

while nationalism needed internationalism. The first and second principle stood

tightly hand in hand.

Mufakat (Unanimity/Common Consensus), Perwakilan

(Representatives), and Permus yawaratan (Deliberations)

We did not establish a nation only for one individual, one group/class, but

for all, all for one and one for all. To make a state strong, representatives and

deliberations for gaining unanimity were necessary. This was the best place to

look after religion for Islam. By deliberations for gaining unanimity, we improved

everything related to religious matters. The religious groups could use this

principle to fight for its interests.

Social Welfare

For three consecutive days, no one mentioned anything about welfare

principle or poverty in Indonesia. Ir. Soekarno questioned whether we wished for

independence with capitalists thriving or with prosperous people. Even though

there was house of representatives in Europe and the USA, apparently capitalists

flourished there. Democracy we needed was not Western democracy, but that of

living living friendly, a kind of political economic democracy which could provide

social welfare. We knew the story of Ratu Adil (the concept of Just King) in which

poor people struggled for creating a new world which was more prosperous, and

led by Ratu Adil . Not only did we have common politics, but also that of economic,

namely common welfare. Our house of representatives was not merely a house of

representatives of political democracy, but also realizing two principles, politicherechtvaadigheid and sociale recht vaardigheid . In this institution, we discussed all

matters, including those of head of state. It was expected that a head of state be

elected and a state not in monarch system.

We already had four principles, namely Indonesian nationalism,

internationalism, humanity, and common consensus or democracy and social

welfare. The fifth principle was Ketuhanan (belief in God). Not only did Indonesian

people have and believe in God in cultural way, with no religiousness selfishness.


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It was also suggested to embrace religion in a civilized manner, respectful to each

other, having and believing in God and conducting good attitude s well as moral

conduct. These five principles were not called Pancadharma since dharma meant

obligations. These were called Pancasila since sila meant principle or foundation.

If there was any objection, it could be compressed. National and national

internationalism as well as humanity could be compressed into socionationalism

democracy and welfare could be compressed into 3, namely socio democratie and

the left was ketuhanan ( belief in God) with respect ful principle to each other. From

five principles, it ws compressed into three, namely socionalionalism,

sociodemocratie and ketuhanan. These were then caslled Trisila if there was still

any objection, then it could be compressed into 1, gotong royong (cooperative

based on kinship solidarity). This would be established-Indonesia had to be based

on gotong royong principle, and be called Ekasila.

There was not any weltanschaung manifesting into reality without hard

struggle. It was necessary to struggle hard to realize Pancasila. The establishment

of Pancasila did not mean that our struggle had ended. We had just started it from

now, instead, but with different characteristics.

After the first official session, there were a number of unofficial sessionsduring the vacan time between the two official sessions; among others were

Panitia 9 (Committee of Nine) session by Moh. Hatta, Muh. Yamin, Subardjo,

Maramis, Ir. Soekarno, K.H Abdul Kahar Muzakir, Wachid Hasyim, Abikusno

Tjokro Soejoso, and Haji Agus Salim. They successfully formulated concept of the

Preamble of 1945 Constitution of independent Indonesia they called Djakarta

Charter and signed on June 22, 1945. This concept was reported by Ir. Soekarno

in the second official session of BPUPKI on July 10,1945. In this concept, statephilosophical foundation read, “Ketuhanan, dengan kewajiban menjalankan syariat

Islam bagi pemeluk-pemeluknya, menurut dasar kemanusiaan yang adil and

beradab, persatuan Indonesia, dan kerakyatan yang dipimpin oleh hikmat

kebijaksanaan dalam permusyawaratan perwakilan serta dengan mewujudkan

keadilan sosial bagi seluruh rakyat Indonesia” ( Belief in Almighty God with the

obligation for its Muslim adherents to carry out the Islamic law/sharia’).

After delivering speech on this Preamble,Ir. Soekarno added, among


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others, " masuk di dalamnya ketuhanan dan terutama sekali kewajiban umat

Islam untuk menjalankan syariat Islam, masuk di dalamnya kebulatan

nasionalisme Indonesia, persatuan bangsa Indonesia masuk di dalamnya,

keadilan sosial, sociale recht vaardigheid masuk di dalamnya. Maka oleh karena

itu, panitia kecil penyelidik usul-usul berkeyakinan bahwa inilah preambul yang

dapat menghubungkan dan mempersatukan semua aliran yang ada di kalangan

anggota-anggota Dokuritsu Zyunbi Tyoosakai ...." (.. included therein the principle

of believing in God and especially, obligations for Muslim adherents to carry out

Islamic law/sharia’; covering determination of Indonesian nationalism, unity of

Indonesian people, social welfare, sociale recht vaardigheid. Therefore, sub

committee of idea investigation believed that this is the preamble able to connect

and all teachings existing among the members of Dokuritsu Zyunbi Tyoosakai ....)

In later question and answer session,there was an objection of whether or

not to include the statement of obligations to perform Islamic law for its adherents,

since it might emerge conflicts between traditional law and religious law, especially

i terms of heritage matters (Minangkabau tradition) and of land property

(Malukunese tradition). This was questioned by Laturharhary.

Ir. Soekarno answered by saying that it probably need not repeat that

preamble the national groups and Muslim groups. So, if this sentence was not

included, he believed that the Moslems could not accept this Preamble. Haji Agus

Salim added explanation regarding the relation of Minangkabau traditin and

Islamic sharia’.

In the second official session of BPUPKI on July 14, 1945, chairperson of

Constitution Committee, Ir. Soekarno, reported that the concept Pernyataan

Indonesia Merdeka ( Statement of Independent Indonesia). This statement wassimilar to Declaration of Independence of the USA. It started with the first

paragraph of Preamble of Constitution (Djakarta Charter) continued by the

reasons why Indonesia declared its independence, then continued on to the

second paragraph of Preamble. Next, in the third paragraph, there was a

statement reading,” ….... MENYATAKAN KEMERDEKAANNYA ...." (“...declare

its independence); written in bold and capital letter. In the fourth paragraph, state

philosophical foundation was still the same with that of Djakarta charter. There


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was no change in state philosophical foundation even until BPUPKI ended its

sessions.

The first session of PPKI (( Committee for the Preparation of Indonesian

Independence) on August 18, 1945, in Tjuo o Sangi In building (now Ministry of

Foreign Affairs) was chaired and opened by Ir. Soekarno which then continued by

Drs. Moh. Hatta as his deputy to deliver a speech on; obliteration of statement of

Independent Indonesia and the old Preamble the replaced it with that of designed

by Sub Committee (Panitia Kecil). Next, it was continued by reading Chapter IV

State Philosophical Foundation reading, "Ketuhanan Yang Maha Esa, menurut

dasar kemanusiaan yang adil and beradab, persatuan Indonesia, kerakyatan

yang dipimpin oleh hikmat kebijaksanaan dalam permusyawaratan

perwakilan, serta dengan mewujudkan suatu keadilan sosial bagi seluruh

rakyat Indonesia." (Believe in the One and Only God; on the basis of just and

civilized humanity; the unity of Indonesia; democracy guided by the inner wisdom

in the unanimity arising out of deliberations amongst representatives; as well as by

realizing social justice for all people of Indonesia).Ki Bagus Hadikusumo

suggested that the statement menurut dasar kemanusiaan yang adi l dan

beradab (on the basis of just and civilized humanity) be obliterated.In the end of session, it was agreed that the Preamble of Constitution as

mentioned in Chapter IV State Philosophical Foundation reading, “Believing in

One Supreme God, Just and Civilized Humanity, Unity of Indonesia, Democracy

Guided by the Inner Wisdom in the Unanimity Arising Out of Deliberations

Amongst Representatives; Social Justice for All People of Indonesia). The

Preamble of Constitution was then legal ever since.

The contents of speeches delivered by Mr. Muh Yamin and Ir. Soekarnowere almost similar. Both proposed five principles and started with word

Kebangsaan (Nationalism). For the second principle, Mr. Muh. Yamin proposed

Peri Kemanusiaan (humanity), while Ir. Soekarno proposed Internationalism/Peri

Kemanusiaan (humanity). Peri Ketuhanan (Belief in God) was proposed by Mr.

Muh. Yamin as the third principle, while Ir. Soekarno proposed it as the fifth

principle. For the fourth principle, Mr. Muh. Yamin proposed peri kerakyatan,

permusyawaratan, dan kesejahteraan (people’state, deliberations, and welfare),


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while Ir. Soekarno made it the third principle mufakat, perwakilan, and

permusyawaratan (unanimity, representatives, and deliberations). Kesejahteraan

rakyat ( People’s Welfare) was proposed as the fifth princ iple by Muh. Yamin,

while Ir. Soekarno propose

Module 1 Pancasila and Its Development

Documents

Transcript of Module 1 Pancasila and Its Development