By Roma Ulinnuha
The midst of the sixties in Indonesian situation is one of the significant moments which represented the Indonesian complexities of religion, society and politics. The mass killings, such as depicted by Robert Cribb, were manifest in many areas, while Robert Hefner sees the issues of aliran politics (p.222). As the president of the republic of Indonesia, Soekarno has multifaceted thoughts which denote his strong intellectuals. The formulation of Nationalist, Religion and Communism, I think, is one of his intellectual thought in the course of the newly-born state. With various backgrounds—of Muslims various groups and ideologies, the nationalists groups, and the socialists type of ideology, Indonesia is the colorful facts of diversity, so Soekarno should be in between amongst those complex elements of nation. In the meantime, at the political view, Soekarno almost lost of political support from the public as well as the elite, for the guided democracy he offered.
After the 30 September riots, Soekarno stated that it was the corrupted ideas of the Communist party elite to execute the movement. As the result, the killings of the Communits Party members and the sympathies were the culmination of tension amongst the various groups. The groups were the religious aspects and the apparatus of the state. By all reasons what both parties did—the Communits and the anti-Communists—in the course of political engineering, we should clarify it. I think, it is not appropriate to any entities to deliver differences as a tool to legitimate the violence and oppression. If people in the name of religion, borrowed its notion to eradicate evil with the acts of violence, the notion should be revisited. History can inspire us with how to see religion in relation to the state, and the reality in the complex society.
In the coming Indonesian mindset, it is useful to start thinking on what should be done to develop the multicultural aspects of the people. The interaction of political, economy, and social aspects should view religion in a proportional standpoint. Indonesia is distinctive feature which promotes the divine manifestation in the heart of the every citizen, but at the same time it also serves for the openness of seeing the other paradigm and perspective with the best attitude we have.
Readings:
Robert Cribb, “The Indonesia Killings of 1965-66, (Clayton, Monash University, 1990);
Robert W. Hefner, The political-Economy of Mountain Java”, (Berkeley: University of California Press, 1990) Religion, the Fall of Sukarno, and the Elimination of Communism in Indonesia.
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Minggu, 11 April 2010
Minggu, 28 Maret 2010
The Pathways of Learning: Indonesia, Islam, and Civil Society by Roma Ulinnuha
In Indonesia milieu, Islam is, as Nurcholis Madjid states, a significant basis in relation to the state and politics, therefore Madjid called Indonesia a Muslim country. In the rainbow of modern democracy realm, I think, this does not mean ignoring the pluralistic stance needed to be promoted. I agree with Madjid that—as a neomodernist type of Intellectual—Islam should consider its vivid relation with civilization and state in particular. Robert Hefner accentuates the state and Islam encounter emphasized on the negotiation among Islam elite and the state. Both Madjid and Hefner actually deliver the quest of civil type of Islam in Indonesia.
The neo-modernist type of Islam is one of median ways in contrast to the desire of some Indonesian entities inserted the Islamic law to deeper inclusion in state. In this regard, I think there are advantages of the frameworks. First, it will flow in a flexibility negotiation toward state. The old and the new order experiences have shown the unrelenting negotiation between the segment of Islam and the state interests. The reformation era until now, serves as a larger negotiation of Islamic facets. While the neo-modernist tends to cope its close relation to the state, some related more on the alternative stance of the Islamic khilafah. This fact, as Fazlurrahman argues, the Islamic thoughts posits as a process of inter-related, interconnected to the real problem of society.
Furthermore Madjid’s notion that promote pluralistic mode of Islam in Indonesia—realizing that not all ulama have access to positivistic discussions about other religion and other adherents—is not without obstacle (p.483). Some may criticize the notion, but the more beneficial aspect is that the stance of moderation neglecting extremity. It goes on the second framework, I think, that the non-violence type of act is in advance. Of course, there is no development without tension and conflict, however it is more likely that the peaceful stance is significant in accordance with what suits best the space and time. The neo-modernism—as Fazlurahman introduces, combines the constructive modernism with the appreciation of classical Islam. This prototype is not directed to a question whether one fully follows it or not, but it should be revisited to the pathways of constructive learning in Indonesia color.
The neo-modernist type of Islam is one of median ways in contrast to the desire of some Indonesian entities inserted the Islamic law to deeper inclusion in state. In this regard, I think there are advantages of the frameworks. First, it will flow in a flexibility negotiation toward state. The old and the new order experiences have shown the unrelenting negotiation between the segment of Islam and the state interests. The reformation era until now, serves as a larger negotiation of Islamic facets. While the neo-modernist tends to cope its close relation to the state, some related more on the alternative stance of the Islamic khilafah. This fact, as Fazlurrahman argues, the Islamic thoughts posits as a process of inter-related, interconnected to the real problem of society.
Furthermore Madjid’s notion that promote pluralistic mode of Islam in Indonesia—realizing that not all ulama have access to positivistic discussions about other religion and other adherents—is not without obstacle (p.483). Some may criticize the notion, but the more beneficial aspect is that the stance of moderation neglecting extremity. It goes on the second framework, I think, that the non-violence type of act is in advance. Of course, there is no development without tension and conflict, however it is more likely that the peaceful stance is significant in accordance with what suits best the space and time. The neo-modernism—as Fazlurahman introduces, combines the constructive modernism with the appreciation of classical Islam. This prototype is not directed to a question whether one fully follows it or not, but it should be revisited to the pathways of constructive learning in Indonesia color.
Rabu, 17 Maret 2010
Continuity and Change in Understanding Hinduism-Buddhism History in Indonesia by Roma Ulinnuha
History of Religions in Indonesia pt. 2. 1900 to the Present—Prof. Bernard Adeney-Risakotta & Dr. Sri Margana
Roma Ulinnuha-ICRS 2009, Readings: Fredrik Barth, Balinese Worlds & Robert, W Hefner, Hindu Javanese: Tengger tradition and Islam ;
Week #7: Hinduism, Buddhism and Confucianism Revivals: the Meaning of Religion :
Continuity and Change in Understanding Hinduism-Buddhism History in Indonesia
On the development of Hindu in Bali, Fredrik Barth states that the complexity of Bali society is obviously seen from the particular instance of Islam and Hindu comparison. He took a particularity of Buleleng to show for instance, the complex cultural expressions in the framework of institutions widely shared in Bali-Hindu rituals. In the tradition of knowledge, he sees that in Hindu the outstanding feature is the ostensible presence, to contrast to Islam, God does not manifest in any particular signs (p.208). I think Balinese entity related in the past to what happened in the change and continuity of Javanese historical acts. When Majapahit Kingdom was in its reign, the influence of Javanese belief, culture and politics could be assumed interfered with the Balinese. Of course this needs a meticulous investigation in terms of how the interaction between the two actually occurred. Likewise, the history of Islamic Kingdom—Demak and Mataram, I believe, could contribute to the colorful culture of the Balinese entity and its surroundings. Many have established their convenient stance in Bali Island rather than in Java where the prohibition of creating the living things spread out.
Robert R. Hefner has also mentioned that Hindu realm is mingled with the Javanese tradition. This underlines, I think four significant features of Hindu and also Buddha entities in Indonesia. First, the nusantara color manifests in the attribution of the religion from cultural perpective. The evidence is the miscellaneous tradition occurred in the practice of religion. The second is the peaceful stance of the tradition, although there are differences and particularities in religious views. The Hindu, Buddha, and other religious entities might inter-relate each other without any major obstacles in contrast to the history of religion in India, for instance. The third aspect denotes the character of the people in social-psychological framework. The hospitality and the openness type of traits could probably depict the relatively peaceful encounter as listed in the previous feature. The last element is the massive mobility of the people from the demographic aspect. The inhabitant of Java, including Tengger, and Bali could get easily in a migration from one place into another—brought with them the identity, character and culture as well as a form of religious representative in a reachable process and outcome. I would like to reiterate that in Indonesia realm particularly in Java or Bali—people, culture, tradition, and religion are not an inseparable entity. History teaches us the change and continuity occurred in the realm of culture and religion. The religion bears the inherent teaching and practices as a continuity but changes do occur in line with people circumstances, needs, mobility and setting of place and time.
Roma Ulinnuha-ICRS 2009, Readings: Fredrik Barth, Balinese Worlds & Robert, W Hefner, Hindu Javanese: Tengger tradition and Islam ;
Week #7: Hinduism, Buddhism and Confucianism Revivals: the Meaning of Religion :
Continuity and Change in Understanding Hinduism-Buddhism History in Indonesia
On the development of Hindu in Bali, Fredrik Barth states that the complexity of Bali society is obviously seen from the particular instance of Islam and Hindu comparison. He took a particularity of Buleleng to show for instance, the complex cultural expressions in the framework of institutions widely shared in Bali-Hindu rituals. In the tradition of knowledge, he sees that in Hindu the outstanding feature is the ostensible presence, to contrast to Islam, God does not manifest in any particular signs (p.208). I think Balinese entity related in the past to what happened in the change and continuity of Javanese historical acts. When Majapahit Kingdom was in its reign, the influence of Javanese belief, culture and politics could be assumed interfered with the Balinese. Of course this needs a meticulous investigation in terms of how the interaction between the two actually occurred. Likewise, the history of Islamic Kingdom—Demak and Mataram, I believe, could contribute to the colorful culture of the Balinese entity and its surroundings. Many have established their convenient stance in Bali Island rather than in Java where the prohibition of creating the living things spread out.
Robert R. Hefner has also mentioned that Hindu realm is mingled with the Javanese tradition. This underlines, I think four significant features of Hindu and also Buddha entities in Indonesia. First, the nusantara color manifests in the attribution of the religion from cultural perpective. The evidence is the miscellaneous tradition occurred in the practice of religion. The second is the peaceful stance of the tradition, although there are differences and particularities in religious views. The Hindu, Buddha, and other religious entities might inter-relate each other without any major obstacles in contrast to the history of religion in India, for instance. The third aspect denotes the character of the people in social-psychological framework. The hospitality and the openness type of traits could probably depict the relatively peaceful encounter as listed in the previous feature. The last element is the massive mobility of the people from the demographic aspect. The inhabitant of Java, including Tengger, and Bali could get easily in a migration from one place into another—brought with them the identity, character and culture as well as a form of religious representative in a reachable process and outcome. I would like to reiterate that in Indonesia realm particularly in Java or Bali—people, culture, tradition, and religion are not an inseparable entity. History teaches us the change and continuity occurred in the realm of culture and religion. The religion bears the inherent teaching and practices as a continuity but changes do occur in line with people circumstances, needs, mobility and setting of place and time.
Minggu, 07 Maret 2010
The Notion of Being ‘Independent’ Christians in the History of Christianity in Indonesia by Roma Ulinnuha
History of Religions in Indonesia pt. 2. 1900 to the Present—Prof. Bernard Adeney-Risakotta & Dr. Sri Margana
Roma Ulinnuha-ICRS 2009
Readings: Benny Giai, Zakheus Pakage and His Communities & Sutarman Partonadi, Sadrach’s Community and its Contextual Roots ( Amsterdam, Rodopi, 1968)
Week #6: Protestants & Catholics in Indonesia in the 20th century:
The notion of being ‘independent’ Christians in the history of Christianity in Indonesia
Benny Giai wrote the development of Christianity in the East part of Indonesia—Irian Jaya. While Western Dani experienced their own movement such as the establishment of the Western Dani Church, the Me underwent some rejection prior the coming of Zakhaeus Pakage (p.1-2). It seems that religion in the one hand and the cultural aspect on the other can be observed in a close linkage. This can be seen from Zakhaeus Pakage activities and the Wage communities. The various stages in which the Wege and the Me state their view on religion become a focus in the study. The word ‘Ugatame’ as a term indicates God is an example of the cultural element related to the religion as another term indicates the Salvation and so forth (p.3). These views, I think become one of the most definite factors in which the introduction of any religious teachings probably got a success. If an entity has realized its parallelism and got accepted the analogy of the new religious teachings with their own, the process of the introduction is much easier and at the same time they have an independent stance.
The fact Giai found in the study is that the Wege Bage claims to have an access to the pre-contact religious knowledge. The significant thing, I argue, from the author’s view is that the movement of Zakhaeus has inspired his people to develop progress on environment and other field such as socio-economic needs of the people. His teaching is important for his people saying that ‘God preached by Western missionary was already existence in the history and culture of the people’ (p. 7).
Likewise, in other case, I relate the religious and cultural phenomenon to the development of Sadrach community. Sutarman Partonadi emphasized the notion of ‘independent Christians’ in his teaching on the community. Partonadi continues to say that actually the writing will explore the pattern and the response of the Dutch missionaries to Central Java. On the other hand, Sadrach communities are asked whether it is against the truth of Gospel. Finally it is important to see how the community itself understood its independence as reflected in its name, Golongane Wong Kristen kang Mardika, and its minister (pandita mardika—free minister) (p.162). This, as the author argues, is meant total economic independence. From the two cases, I can sum up the study of the development of being ‘independent’ Christians.
Roma Ulinnuha-ICRS 2009
Readings: Benny Giai, Zakheus Pakage and His Communities & Sutarman Partonadi, Sadrach’s Community and its Contextual Roots ( Amsterdam, Rodopi, 1968)
Week #6: Protestants & Catholics in Indonesia in the 20th century:
The notion of being ‘independent’ Christians in the history of Christianity in Indonesia
Benny Giai wrote the development of Christianity in the East part of Indonesia—Irian Jaya. While Western Dani experienced their own movement such as the establishment of the Western Dani Church, the Me underwent some rejection prior the coming of Zakhaeus Pakage (p.1-2). It seems that religion in the one hand and the cultural aspect on the other can be observed in a close linkage. This can be seen from Zakhaeus Pakage activities and the Wage communities. The various stages in which the Wege and the Me state their view on religion become a focus in the study. The word ‘Ugatame’ as a term indicates God is an example of the cultural element related to the religion as another term indicates the Salvation and so forth (p.3). These views, I think become one of the most definite factors in which the introduction of any religious teachings probably got a success. If an entity has realized its parallelism and got accepted the analogy of the new religious teachings with their own, the process of the introduction is much easier and at the same time they have an independent stance.
The fact Giai found in the study is that the Wege Bage claims to have an access to the pre-contact religious knowledge. The significant thing, I argue, from the author’s view is that the movement of Zakhaeus has inspired his people to develop progress on environment and other field such as socio-economic needs of the people. His teaching is important for his people saying that ‘God preached by Western missionary was already existence in the history and culture of the people’ (p. 7).
Likewise, in other case, I relate the religious and cultural phenomenon to the development of Sadrach community. Sutarman Partonadi emphasized the notion of ‘independent Christians’ in his teaching on the community. Partonadi continues to say that actually the writing will explore the pattern and the response of the Dutch missionaries to Central Java. On the other hand, Sadrach communities are asked whether it is against the truth of Gospel. Finally it is important to see how the community itself understood its independence as reflected in its name, Golongane Wong Kristen kang Mardika, and its minister (pandita mardika—free minister) (p.162). This, as the author argues, is meant total economic independence. From the two cases, I can sum up the study of the development of being ‘independent’ Christians.
Minggu, 28 Februari 2010
When Religion and Culture collide: the Issue of Islam and Javanese Realm
History of Religions in Indonesia pt. 2. 1900 to the Present—
Prof. Bernard Adeney-Risakotta & Dr. Sri Margana
_____________________________________________________________________________________
Roma Ulinnuha-ICRS 2009
Reading:
1. Stephen C. Headley, Durga’s Mosque: Cosmology, Conversion, and Community in Central Javanese Islam (Singapore: ISEAS, 2004)
2. M.C. Riklefs,Polarizing Javanese Society: Islamic and Other Visions (c: 1830- 1930) (Singapore: NUS Press, 2007)
Week #5: Indigenous Religions in Indonesia
When Religion and Culture collide: the Issue of Islam and Javanese Realm
Much has been elaborated on the existence of religion in the one side and the development of culture on the other. In the fertile land of religion in Java, I do emphasize that religion always mingles within it the fabrics of cultural elements. I argue that the religion itself serves as a virtue console in which it brings peaceful teachings as well as a relative flexibility. In so doing, the notion or religion comes to its fullest essence.
Headley (2004) argue that the popular oral wayang repertory continued to function as kind of shared knowledge drawing on many sources (p.417). For most Javanese communities, one of the most favorite sources of the teaching comes undeniably from the stylistic figures of wayang. The fact explains the pivotal aspect when one tries to investigate the religion in Javanese habitus.
In particular, between being Javanese and being Muslim, there are complexities need further meticulous research. Ricklefs’ 2007 study helps us in studying deeper on the issue, but I argue the focus should not ignore the four frames in approaching Javanese and Muslim entities. The four frames cover, firstly, the acceptance of the Javanese to embrace Islam to a certain limit. This element confesses the Islamic dogma but they are not yet performing the teachings of Islam. The second is for those who accepting of both being Javanese and being a pious Muslim. The second category, I argue, has equilibrium of ‘faith’ between the rituals of Javanese and Islam. This particularity does often not present in the research on the religion in Java. The third is those who are strong in Islamic values but they still related to the Javanese cultures. This is different to the second category since the balance is absent. The tendency then can go deeper whether on Islamic or on Javanese values. The last representation is most Muslims who try to rid of the Javanese values from religion. Of course, notwithstanding its limitation, the scheme needs further research on the instances in a certain place and time however such concern should be proposed prior the study of religion in Java.
To sum up, I am of the opinion that in Javanese realm actually there have been no conflicts between Islam and a “Javanese’ rejection of Islam, but the issue has been ultimately the negotiation among the four schemes. The inquiry needs a keen observation to elaborate the religion and culture in Java.
Prof. Bernard Adeney-Risakotta & Dr. Sri Margana
_____________________________________________________________________________________
Roma Ulinnuha-ICRS 2009
Reading:
1. Stephen C. Headley, Durga’s Mosque: Cosmology, Conversion, and Community in Central Javanese Islam (Singapore: ISEAS, 2004)
2. M.C. Riklefs,Polarizing Javanese Society: Islamic and Other Visions (c: 1830- 1930) (Singapore: NUS Press, 2007)
Week #5: Indigenous Religions in Indonesia
When Religion and Culture collide: the Issue of Islam and Javanese Realm
Much has been elaborated on the existence of religion in the one side and the development of culture on the other. In the fertile land of religion in Java, I do emphasize that religion always mingles within it the fabrics of cultural elements. I argue that the religion itself serves as a virtue console in which it brings peaceful teachings as well as a relative flexibility. In so doing, the notion or religion comes to its fullest essence.
Headley (2004) argue that the popular oral wayang repertory continued to function as kind of shared knowledge drawing on many sources (p.417). For most Javanese communities, one of the most favorite sources of the teaching comes undeniably from the stylistic figures of wayang. The fact explains the pivotal aspect when one tries to investigate the religion in Javanese habitus.
In particular, between being Javanese and being Muslim, there are complexities need further meticulous research. Ricklefs’ 2007 study helps us in studying deeper on the issue, but I argue the focus should not ignore the four frames in approaching Javanese and Muslim entities. The four frames cover, firstly, the acceptance of the Javanese to embrace Islam to a certain limit. This element confesses the Islamic dogma but they are not yet performing the teachings of Islam. The second is for those who accepting of both being Javanese and being a pious Muslim. The second category, I argue, has equilibrium of ‘faith’ between the rituals of Javanese and Islam. This particularity does often not present in the research on the religion in Java. The third is those who are strong in Islamic values but they still related to the Javanese cultures. This is different to the second category since the balance is absent. The tendency then can go deeper whether on Islamic or on Javanese values. The last representation is most Muslims who try to rid of the Javanese values from religion. Of course, notwithstanding its limitation, the scheme needs further research on the instances in a certain place and time however such concern should be proposed prior the study of religion in Java.
To sum up, I am of the opinion that in Javanese realm actually there have been no conflicts between Islam and a “Javanese’ rejection of Islam, but the issue has been ultimately the negotiation among the four schemes. The inquiry needs a keen observation to elaborate the religion and culture in Java.
Minggu, 21 Februari 2010
Two Mainstreams of Contestation: Religion and Nationalism in Indonesia
History of Religions in Indonesia pt. 2. 1900 to the Present—
Prof. Bernard Adeney-Risakotta & Dr. Sri Margana
_____________________________________________________________________________________
Roma Ulinnuha-ICRS 2009
Reading:
1. Deliar Noer, The Modernist Muslim Movement in Indonesia, 1900 -1942 (Singapore:Oxfopd University Press, 1973)
2. Surwandono, The Islamic Political Thoughts, (Yogyakarta: LPPI, 2001), p. 25-26.
Week #4: Religion and Nationalism
Two Mainstreams of Contestation: Religion and Nationalism in Indonesia
The religious movement played a significant role in promoting a nationalism sense in Indonesia. As I noted earlier in Religion and Colonialism weekly report, there have been transformations in carrying out nationalism aspects—from the struggle for Indonesian’ independence, the formation of the state to the consensus of the way of life Indonesia. Notwithstanding its difference, the spirit of nationalism is central.
Deliar Noer (1973) states that the Muslims in Indonesia have often been involved in theoretical and ideological controversies, either with the secular nationalists or amongst themselves (p. 4). Noer basically addresses the three transformations that I have already mentioned earlier. He depicted how Muslim institutions and intellectuals had been influenced much from education type of strategies. In order to present the issue, the history and the empowerment of the educated people in Indonesia were shown applying historical perspective.
I think the evidence of the massive tribute from religious entities toward Indonesian nationalism is manifest, however the issue goes deeply on the contestation between two mainstreams representing the modern Islamic thoughts—‘the substantive and formalist type of schools’.
In this respect, I believe that Muslim in Indonesia has successfully challenged the formalist stance in which the issue of religion and the state is a unity (din wa daulah). The stance of Indonesian political mode is that the state cannot be influenced by any belief or religion. The substantive type of thought is ideally appropriate since Indonesia consists of multicultural entities. Applying this mode, the nationalism awareness mingles within it.
History teaches us the crucial religious position in relation to the state at the center of nationalism element. Despite its limitation, the implementation of nationalism in a form of a secular type of the state in Indonesia is an outstanding achievement. The position is unique since the secular state of Indonesia is somewhat succinctly engineered by the solid religious framework and the sense of nationalism.
Prof. Bernard Adeney-Risakotta & Dr. Sri Margana
_____________________________________________________________________________________
Roma Ulinnuha-ICRS 2009
Reading:
1. Deliar Noer, The Modernist Muslim Movement in Indonesia, 1900 -1942 (Singapore:Oxfopd University Press, 1973)
2. Surwandono, The Islamic Political Thoughts, (Yogyakarta: LPPI, 2001), p. 25-26.
Week #4: Religion and Nationalism
Two Mainstreams of Contestation: Religion and Nationalism in Indonesia
The religious movement played a significant role in promoting a nationalism sense in Indonesia. As I noted earlier in Religion and Colonialism weekly report, there have been transformations in carrying out nationalism aspects—from the struggle for Indonesian’ independence, the formation of the state to the consensus of the way of life Indonesia. Notwithstanding its difference, the spirit of nationalism is central.
Deliar Noer (1973) states that the Muslims in Indonesia have often been involved in theoretical and ideological controversies, either with the secular nationalists or amongst themselves (p. 4). Noer basically addresses the three transformations that I have already mentioned earlier. He depicted how Muslim institutions and intellectuals had been influenced much from education type of strategies. In order to present the issue, the history and the empowerment of the educated people in Indonesia were shown applying historical perspective.
I think the evidence of the massive tribute from religious entities toward Indonesian nationalism is manifest, however the issue goes deeply on the contestation between two mainstreams representing the modern Islamic thoughts—‘the substantive and formalist type of schools’.
In this respect, I believe that Muslim in Indonesia has successfully challenged the formalist stance in which the issue of religion and the state is a unity (din wa daulah). The stance of Indonesian political mode is that the state cannot be influenced by any belief or religion. The substantive type of thought is ideally appropriate since Indonesia consists of multicultural entities. Applying this mode, the nationalism awareness mingles within it.
History teaches us the crucial religious position in relation to the state at the center of nationalism element. Despite its limitation, the implementation of nationalism in a form of a secular type of the state in Indonesia is an outstanding achievement. The position is unique since the secular state of Indonesia is somewhat succinctly engineered by the solid religious framework and the sense of nationalism.
Minggu, 14 Februari 2010
Three Facet of Transformation in Indonesia: Reading a Country a as a Nation for Struggle
History of Religions in Indonesia pt. 2. 1900 to the Present—
Prof. Bernard Adeney-Risakotta & Dr. Sri Margana
_____________________________________________________________________________________
Roma Ulinnuha-ICRS 2009
Reading:
1. M.C. Ricklefs, A History of Modern Indonesia Since 1300, pp. 199-233
2. Robert Hefner, Civil Islam: Muslim and Democratization in Indonesia ( Princeton, NJ: Princeton University Press,, 2000
Week #3: Religion and Politics in Indonesia
Three Facet of Transformation in Indonesia: Reading a Country a as a Nation for Struggle
People inhabited archipelago of the former East Indies, engineered by intellectuals of the country, had been tried to eradicate the Colonial power—after 350-year of Dutch occupation. At the shadow of the Japanese, the first contestation of the country is how to formulate the notion of independence through nationalism type of ideology. This perspective of nationalism has been supported by the Japanese—proclaiming as the old brother of Indonesia, by giving a space for Indonesian to accentuate the education, and military, although it is widely known as the strategy to make Indonesia a basis for the Pan-Japanese authority in South East Asia.
This first stage ideology of nationalism, I argue, is necessary in motivating the Indonesian souls grasping the dream of independence. Soekarno, Hatta, and Sjahrir had played their own roles in enhancing this strategy. There has been a critical moment of argument in deciding the Indonesian independence when the senior ( Soekarno) wanted to follow the Japanese initiatives, while the young Indonesian leaders ( such as Sjahrir) strictly argued to proclaim the Indonesian independence from their own action. Despite of their difference, the ideal of nationalism ideology has gained its culmination. Riklefs states this as the ‘a dramatic declaration of independence outside of the framework set up by the Japanese’ (p.210).
The second contestation of the Indonesian ideology, I argue, is the foundation of Indonesian state. Gaining the independence in August 17, 1945, Indonesia faced two central issues—the revolutionary war and the formation of the newly born state. The first type of nationalism that had successfully engineered the Indonesian independence had been challenged. The need of some interests as the part of Indonesian unity were in cross-road among the nationalist, the leftist and Islam. The state within the state –as formulated in the RIS (the federation type of states) failed to seed the unity of Indonesia. The establishment of the Republic of Indonesia is the answer of the challenge of the ideology. This serves, I believe, as a rejection of the notion of hegemony in Gramsci’s notion–‘by winning the consent of the subordinating groups by making them accept the dominant discourse’. In other word, Hefner emphasized it that ‘embrace a concept of nation that transcended ethnicity, region, religion (2000: 39).
The third contestation is on the era of acceptance of Pancasila as the state ideology. In addition, the other facet of this stage also included the revision of the nine-word imbued in the first principle of Pancasila as formulated in Jakarta Charter. The moderation of the first principle has made the ‘inclusive’ nuance of the way of life of Indonesian nation. Pancasila is the state-ideology unified Indonesia’s diversity and multiculturalism. However, of course, in the path ways of Indonesia, Pancasila has been struggled within itself to be in an equilibrium mode against the notion of power, interest, and authority. Can Pancasila –then as the state ideology, deliver the unity, tolerance, respect, justice and humanity in the faces of growing particularity, intolerance, prejudice, unfairness and dehumanization in Indonesia?
Prof. Bernard Adeney-Risakotta & Dr. Sri Margana
_____________________________________________________________________________________
Roma Ulinnuha-ICRS 2009
Reading:
1. M.C. Ricklefs, A History of Modern Indonesia Since 1300, pp. 199-233
2. Robert Hefner, Civil Islam: Muslim and Democratization in Indonesia ( Princeton, NJ: Princeton University Press,, 2000
Week #3: Religion and Politics in Indonesia
Three Facet of Transformation in Indonesia: Reading a Country a as a Nation for Struggle
People inhabited archipelago of the former East Indies, engineered by intellectuals of the country, had been tried to eradicate the Colonial power—after 350-year of Dutch occupation. At the shadow of the Japanese, the first contestation of the country is how to formulate the notion of independence through nationalism type of ideology. This perspective of nationalism has been supported by the Japanese—proclaiming as the old brother of Indonesia, by giving a space for Indonesian to accentuate the education, and military, although it is widely known as the strategy to make Indonesia a basis for the Pan-Japanese authority in South East Asia.
This first stage ideology of nationalism, I argue, is necessary in motivating the Indonesian souls grasping the dream of independence. Soekarno, Hatta, and Sjahrir had played their own roles in enhancing this strategy. There has been a critical moment of argument in deciding the Indonesian independence when the senior ( Soekarno) wanted to follow the Japanese initiatives, while the young Indonesian leaders ( such as Sjahrir) strictly argued to proclaim the Indonesian independence from their own action. Despite of their difference, the ideal of nationalism ideology has gained its culmination. Riklefs states this as the ‘a dramatic declaration of independence outside of the framework set up by the Japanese’ (p.210).
The second contestation of the Indonesian ideology, I argue, is the foundation of Indonesian state. Gaining the independence in August 17, 1945, Indonesia faced two central issues—the revolutionary war and the formation of the newly born state. The first type of nationalism that had successfully engineered the Indonesian independence had been challenged. The need of some interests as the part of Indonesian unity were in cross-road among the nationalist, the leftist and Islam. The state within the state –as formulated in the RIS (the federation type of states) failed to seed the unity of Indonesia. The establishment of the Republic of Indonesia is the answer of the challenge of the ideology. This serves, I believe, as a rejection of the notion of hegemony in Gramsci’s notion–‘by winning the consent of the subordinating groups by making them accept the dominant discourse’. In other word, Hefner emphasized it that ‘embrace a concept of nation that transcended ethnicity, region, religion (2000: 39).
The third contestation is on the era of acceptance of Pancasila as the state ideology. In addition, the other facet of this stage also included the revision of the nine-word imbued in the first principle of Pancasila as formulated in Jakarta Charter. The moderation of the first principle has made the ‘inclusive’ nuance of the way of life of Indonesian nation. Pancasila is the state-ideology unified Indonesia’s diversity and multiculturalism. However, of course, in the path ways of Indonesia, Pancasila has been struggled within itself to be in an equilibrium mode against the notion of power, interest, and authority. Can Pancasila –then as the state ideology, deliver the unity, tolerance, respect, justice and humanity in the faces of growing particularity, intolerance, prejudice, unfairness and dehumanization in Indonesia?
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