The week prior to and after Indonesia’s National Day on 17 August, the mass media was most preoccupied with the question of Indonesia’s State Ideology. With Indonesia’s economy still not quite out of the doldrums, and the country having experienced enormous natural disasters like earthquakes and tsunamis that had destroyed hundreds of lives, property and livelihoods of thousands of people, and in the aftermath of so many acts of terrorism and political social upheavals, what do Indonesians actually think of their homeland? And, as Islam is the religion of the majority, are Indonesia’s Muslims becoming more fanatic? 

When one commentator was asked this question on Television, he quoted his Malaysian friend who confided to him that he was both surprised and impressed with Indonesians he met, both in the country as well as those working in Malaysia. Even through poverty, political upheavals and natural disasters of gigantic proportions, the Malaysian found that - above and despite all - Indonesians stand out by their staunch nationalism. This, he admits, is lacking in Malaysians, despite the fact that Malaysia’s economy has continued to thrive and politics here have remained stable. What, then, has caused the common Indonesian to feel such deep nationalism? 

A survey made by the Indonesian Survey Circle (LSI) undertaken in Indonesia’s 33 provinces from 28 July – 3 August 2006 that involved 700 respondents, found that the large majority -  almost 70% (or 69.6% to be precise) of respondents stated that they were convinced that Pancasila is still the most ideal ideology for Indonesia. The inclusive Pancasila ideology that was formulated at Indonesia’s independence 61 years ago and applied until today, is still the best political system for the country. Because, adhering to Pancasila, the nation’s religious and ethnic diversity are recognized and are allowed to exist in harmony side by side. 

Whereas, only 11.3% of those surveyed believed that Indonesia should adopt an Islamic political system similar to that in the Middle East , reported the Jakarta Post. 

Furthermore, according to this survey, 61.4% of respondents stated that they were concerned with the new bylaws that were introduced in a number of districts which contain predominantly sharia elements, since this could cause national disintegration, they said, where 59.7% of Muslim respondents themselves expressed this concern. 

Furthermore, most Indonesians do not favour adopting a strict Islamic system in which sharia laws would enforce the wearing of head-scarves for women or stoning for adultery. Results of the Indonesian Survey Circle showed that  77.3 % of respondents are opposed to cutting the hand of a thief, and 77 % reject making women wear traditional head scarves.In addition, 71.2 % of respondents are against the death penalty for Muslims converting from Islam, and 63.3% are opposed to stoning as a punishment for adultery.

But 80% supported the crackdown on alcohol, gambling and prostitution. The survey has a margin of error of 3.8%. 

Pancasila, Indonesia’s State Ideology,  and the Legal System 

Pancasila, or the Five Pillars of Indonesia’s State Ideology was formulated by the country’s founding fathers led by Soekarno in preparing Indonesia’s Independence in the years prior to 1945. This philosophical formulation was later incorporated as the “soul” of Indonesia’s State Ideology as expressed in the Preamble to the 1945 Constitution. 

The Five Basic Principles of State are : (1) Believe in the One True God; (2) Humanity; (3) the Unity of Indonesia; (4) democratic decision-making through consensus among  representatives; and (5) Social Justice for All.  

Furthermore, the Preamble of the Constitution mentions that the creation of the independent nation of Indonesia (on 17 August 1945) was motivated by the fight of the people to wrest themselves free from oppression and (Dutch) colonialism. And, that in order to ensure continued liberty, the people declared the formation of the Indonesian State to protect the people and the entire Indonesian territory (being the former Dutch East Indies colony), Furthermore the Indonesian State should improve people’s welfare and education, and take active part in the creation of a world order that is based on freedom, peace and social justice. 

Therefore, with the adoption of Pancasila, this means that despite the fact that Indonesia’s population was and is predominantly Muslim, nonetheless, Indonesia is not an Islamic State. It is, however, also not a secular state in the strictest sense of the word, since the Constitution determines that Indonesians believe in the One God. In essence, Indonesia’s state ideology stands for pluralism, inclusion, tolerance, moderation, democracy , justice and non-discrimination for all its citizens. Indeed, the formation of the Indonesian State was based on consensus and the resolve of Indonesia’s founding fathers, coming from all corners of the former Dutch East Indies, to form one independent nation, - Indonesia - free from colonialism.   For, Indonesia’s independence from the Dutch was won dearly through decades of armed resistance, unlike many of the former British colonies who were transferred independence peacefully.  

At Indonesia’s proclamation of Independence on 17 August 1945, however, Indonesia continued to adopt the East Indies’ Criminal Law and Private Law that continued to be enforced. And, continuing the colonial legal system it was only in Family Law that the Sharia Law was applied, and that only to those of Muslim faith in matters pertaining to marriage, divorce and inheritance.   

Twenty years after Independence, in 1965, Soeharto crushed the failed communist coup. And, since Soekarno was suspected to have been involved in Indonesia’s leaning towards communism, Soekarno’s presidency was terminated as was the existence of the Indonesian Communist Party, PKI, which was before then the largest outside the communist world.  And thus Soeharto became Indonesia’s second president. 

During President Soeharto’s thirty years rule, Pancasila was reaffirmed as Indonesia’s single ideology, thereby denying the existence of communism, western-style liberal democracy, or fanatical religious teachings, even of fanatical Islam. Therefore, it became such that anyone disagreeing to Pancasila became the enemy of the state. Consequently, many felt themselves oppressed by such enforcement. 

But, with the arrival of the Reform movement in 1997, the pendulum swung back, and anything that was from Soeharto was taboo, which included the believe in Pancasila. And thus, during the past eight years of euphoric democracy and the cry for Reform, it became such that if anyone was pro Pancasila, one was considered anti-Reform.  

Nonetheless, during the past years of Reform and transition to democracy, it often seemed as if Indonesia’s political and ideological stage became a free-for-all fight, where those, formerly oppressed, could now loudly (and often violently) release their long pent up aspirations. 

But, the average Indonesian, the silent majority, on the other hand, apparently held on to their own convictions. That Pancasila was what their parents had pledged to the nation, and Pancasila is what they continue to believe in, and what they consider best for the nation.  

And therefore, many were taken by surprise by the results of the latest LSI survey. “This is evidence that there is a gap between the silent majority and their more outspoken leaders in legislative bodies, says Budiman Sudjatmiko of the PDIP. 

Another issue of contention is the fact that through the granting of wide Regional Autonomy, a number of popularly elected governors, and district heads have slowly but surely introduced elements of the sharia law in their respective regions. The Sharia Law, - that beforehand was limited to Family Law, has in these districts now entered the purview of Criminal Law as well as Business Law, said an expert in legal matters. Among these are bylaws on public decency and morality, dress code, and now even the application on sharia law related to sharia banking, which now comes under the jurisdiction of the Religious Court.     

Today, these developments are worrying many people, including moderate Muslims, - who are in the majority - who fear that this will slowly infringe on the principles of Pancasila which stands for plurality and inclusiveness, and consequently may threaten the very unity and cohesion of the nation. 

Explaining the findings of the survey, Executive Director of LSI, Denny JA said that “The majority of Indonesian Muslims have indeed long been more orientated to pluralism and nationalism. For, in three general elections (in 1955, 1999, and 2004) the winning political party has always been one that is based on nationalism rather on one specific religion.

This is especially since Indonesia’s two largest Muslim civil societies, the Nahdlatul Ulama and the Muhammadiyah embrace Pancasila. Moreover, outstanding Muslim scholars and leaders like Abdurrahman Wahid and Nurcholis Madjid are also moderates who believe in Pancasila as Indonesia’s state ideology,” remarked Denny JA. 

(Sources: The 1945 Constitution; Media Indonesia on Line; Jakarta Post ; Indonesia’s Trade and Investment  News issued by the Coordinating Ministry for the Economy)      (Tuti Sunario)