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Religious situations in Indonesia have more and more resembled religious situations in countries in the Middle East that display intolerance and terror. When the sacred religion has been mixed with the profane politics, the faces of the two are different. The sacredness and values of religious regulators are tarnished and the mechanisms of political democracy are unhealthy. The Indonesian nation certainly did not want the Kampung Melayu bombing tragedy conducted by a small group of actors equated as it happened in Syria and Iraq which continues to be colored by suicide bombings. And the phenomenon of widespread intolerant spirit that occurred in some areas in Indonesia that echoed by a group of intolerant mass organizations. It is a question of whether the ideology of Pancasila has the power to combat this phenomenon?
Keywords: Wahhabism, Radicalism, Pancasila.
The emergence of the idea of purification (purification) religion sparked by IbnuTaymiyyah (12th century AD), then revived by Muhammad IbnuAbd Al-Wahhab (1703-1987), which continues to grow in Saudi Arabia until now suspected to be one factor in the emergence of Global Wahhabi movement. Meanwhile, a wave of reform in Indonesia has created a new dynamic in religious movements. New religious movements is not adopted by the local population but also has led to the faces of Wahhabis with the transnational program “Global Wahhabization”. The government initially ambiguous position in facing that, it is that one side of Homeland shouting slogans in stone but on the other hand give space to radical groups that face independent transnational caliphate demonstrate its existence carries. But with political support from the public area of Sabang and Maureke who still have the spirit of national ideology of Pancasila strongly urged the government to dissolve Wahhabi movement in Indonesia which has clearly will replace Pancasila ideology with the ideology of the Caliphate. The government in this case is in the process of dissolution of the empire that procedure ideological and legal instruments to come.
In Indonesia there are three organizations that have received the refusal of the people of Indonesia as unsettling and disturbing tolerance harmony nationality and is contrary to the ideology of Pancasila among others: HizbutTahrir Indonesia (HTI) to change the state ideology of the caliphate, organizations that want to enforce the Islamic law that is Mujahideen and organizations that would impose Islamic law in areas where the population is predominantly Muslim Preparatory Committee of Islamic laws (KPPSI) of South Sulawesi.
Actually it is not too difficult to observe the power bases of today’s khilafah groups quite a lot of research results conducted by research as released by the compass which indicates enough people who already have radical understanding. In the last case in the elections of Jakarta very clearly show the face of intolerance and continue to seek sympathy from outside the group to be able to jointly fight for the political label of religion that they stretcher but on the ultimate goal of political power.
The main focus of this virus attack is how the Indonesian political system ideology Pancasila can not work, which if it is not functioning can be replaced with ideolagi khilafah which they continue to build in public spaces and implanted to the younger generation. Pancasila as a set of political systems can not be free from pangaruh that threaten the passage of the political system. The threat comes from within or from outside the political system. How a political system can survive or can not survive, when faced with influence, pressure and threat so that the continuation of the allocation of authoritative values of the political system can continue to run or stop altogether. The targets of the ideological struggle are so massive that how a system stops altogether and is replaced by a new system with new authoritative values.
Friction that occurs today with the emergence of public attitudes from Sabang to Meurake who continue to strongly voiced the Unitary State of the Republic of Indonesia and remain firm Pancasila as a form of manifestation of resistance in a system that rejects the destructive efforts committed by the threat of radicalization. The role of the government within the system is appropriate because the political system has legal power as a coercive tool to maintain the allocation of authoritative value of Pancasila for the safety of its people by issuing timely and targeted policies to dissolve the radical mass organizations and intolerance.
David Eston “policy is a conceptualization that has been prepared to help identify and examine the main issues to be faced in policy output studies”.
On the other hand, there are still a handful of community groups who underestimate the question of authoritative Pancasila values as the mechanism of a state system in the sense that they have not been concerned about campaigns from Sabang to Meureka who have been very vocal in defending the ideology of Pancasila and the actions of the government in the process of dissolving the social organization Such radicals. Do not we ever be unaware that radical groups or radical religious mass movements can be a powerful force in generating the emotional identity of the masses over other social identities. Religion can trigger terrible escalation of conflict with high intensity and it is hoped to divide the unity of the nation.
There are some notes we can reflect on commemorating the birth of Pancasila associated with the present dynamics laden with radicalization and intolerance movements. First, the history recorded from the beginning of the formulation of June 1, 1945 before the Independence of the Republic of Indonesia continued Pancasila debate by a group outside of Soekarno known Charter Jakarta (June 22, 1945) which ultimately Pancasila formulation can be accepted by elite political parties and Islamic organizations as the basis of the state of NKRI. Secondly, it is very tired and enormous energy of this nation to overcome the backwardness of the progress of other nations, which have the potential to become dry again, when we are now trapped again in narrowing the meaning of ideology that will eventually be hostile to each other. Third, the globalization of society to be more open and eliminate the differences even the difference becomes a spirit of collaboration in advancing civilization. While there are still a group of people who try to make barriers to the difference, Pancasila is real as a system of allocation of authoritative values can inspire and realize the globalization order.
*) The author is a graduate student and the Community of Comparative Political Studies Studies