“Article About Bhineka Tunggal Ika and The Philosophy of The Country”

Pancasila (politics)

A poster showing the Pancasila on the Garuda Pancasila, issue under the New Order (c. 1987)
Pancasila (pronounced [pantʃaˈsila]) is the official philosophical foundation of
the Indonesian state.[1] Pancasila consists of two Old Javanese words (originally from Sanskrit):
"pañca" meaning five, and "sīla" meaning principles. It comprises five principles held to be
inseparable and interrelated:

1. Belief in the one and only God (in Indonesian, Ketuhanan Yang Maha Esa).

2. Just and civilised humanity (in Indonesian, Kemanusiaan Yang Adil dan Beradab).
3. The unity of Indonesia (in Indonesian, Persatuan Indonesia).
4. Democracy guided by the inner wisdom in the unanimity arising out of deliberations
amongst representatives (in Indonesian, Kerakyatan Yang Dipimpin oleh Hikmat
Kebijaksanaan, Dalam Permusyawaratan Perwakilan).
5. Social justice for all of the people of Indonesia (in Indonesian, Keadilan Sosial bagi
seluruh Rakyat Indonesia).
History
In 1945, facing the need to pull together the diverse archipelago, the future
President Sukarno promulgated Pancasila as the philosophical foundation of the Indonesian state
(Indonesian: "Dasar Negara"). Sukarno's political philosophy was mainly a fusion of elements
of socialism, nationalism and monotheism. This is reflected in a proposition of his version of
Pancasila he presented on 1 June 1945, to the Investigating Committee for the Preparation of
Independence (Badan Penyelidik Usaha Persiapan Kemerdekaan Indonesia, BPUPKI), in a
speech known as "The Birth of the Pancasila".:[2]

1. Kebangsaan Indonesia (Indonesian Nationality), an emphasis on nationalism

2. Internasionalisme (Internationalism), an emphasis on justice and humanity
3. Musyawarah Mufakat (Deliberative Consensus), an emphasis on Representative
democracy which holds no ethnic dominance but an equal vote for each member of the
council
4. Kesejahteraan Sosial (Social Welfare), influenced by the idea of the welfare state, an
emphasis on populist Socialism
5. KeTuhanan yang Maha Esa, an emphasis on monotheism and religiosity
After several BPUPKI meetings, the five principles (sila) proposed by Sukarno were rearranged.
The fifth sila concerning religiosity was promoted to become the first sila. Internationalism,
justice and humanity remain as parts of the second sila. The previously first sila about
nationalism became the third sila about Indonesian unity. The third and fourth sila about
democracy and social welfare become the fourth and fifth sila.[citation needed]
Pancasila was thus intended to help solve the conflicting priorities
among Muslims, nationalists and Christians. The 1945 Constitution of Indonesia then set forth
Pancasila as the embodiment of basic principles of an independent Indonesian state.[3][4]

Development[edit]

Garuda Pancasila, the symbol of Indonesia's Pancasila

Since its inception, Pancasila has been the subject of differences of opinion. One prime area of
contention concerns the first of the five "pillars", the requirement for a belief in the all-oneness
of God (Ketuhanan Yang Maha Esa). During the negotiations concerning this principle the
nationalists were concerned that the formulation ought to promote religious freedom. The
Muslims wanted a formulation where the religion of Indonesia is Islam.[citation needed]
A historical anachronism is found in the Constitution. On 18 August 1945, the group that ratified
the Constitution unanimously agreed that the term "Allah" should be replaced by "Tuhan" (God),
a more general term which was supported by the Hindus.[5] The word 'Ketuhanan' and 'Allah' is
used in the preamble to the Constitution, but the term 'Allah' appears in Article 9, which specifies
the wording of the presidential oath of office. There is an alternative presidential 'promise' in the
same article which does not mention God at all.

Philosophy of Pancasila
The content of the philosophy has been changeably interpreted by different philosophers.
Pancasila has been an object of philosophical discourse since 1945 onwards. The Pancasila
philosophers continually reinterpreted the content, so that its meaning varied from time to time.
The following are chronological analyses of the content of philosophies of Pancasila.
The Founding Fathers’ philosophy
The first draft of Pancasila was formulated by Sukarno (Nationalism, Internationalism,
Representative Democracy, Social Justice and Belief in the One and Only God), delivered on 1
June 1945 before the Investigating Committee for the Preparation for Independence(BPUPK),
without the word "Indonesia".[3][6] The second draft of Pancasila was formulated in the Jakarta
Charter by the Committee of Nine (Panitia Sembilan) (Sukarno, Muhammad Hatta, Muhammad
Yamin, Alexander Andries Maramis, Ahmad Subardjo, Ki Hadikusumo, Wachid Hasyim, Agus
Salim and Abikusno). Sukarno accepted the suggestion of the other members of the committee to
change the "sequence" of Pancasila. The fifth Sila of Sukarno become the first Sila of the Jakarta
Charter and the wording became "Ketuhanan dengan kewajiban menjalankan syariah Islam bagi
pemeluk-pemeluknya" (Belief in Almighty God with the obligation for its Muslim adherents to
carry out the Islamic law/Syari'ah). On 18 August 1945 the Committee for the preparation of
Indonesian Independence changed the formulation of the first sentence of Pancasila by removing
the words "with the obligation of its Muslims adherents to follow Syariah", so the first sila
became "Ketuhanan Yang Maha Esa".[7]
Sukarno’s philosophy
The first draft of the Pancasila philosophy was formulated by Sukarno on 1 June 1945.[8] Sukarno
always stated that Pancasila was a philosophy of Indonesian (indigenous) origin, which he
developed being inspired by philosophical traditions in Indonesian history, including indigenous
philosophical traditions, Indian-Hindu, Western-Christian, and Arab-Islamic traditions.
'Ketuhanan', to him, was originally indigenous, while 'Kemanusiaan' was inspired by the Hindu
concept of Tat Twam Asi, the Islamic concept of fardhukifayah, and the Christian concept of
neighbourly love. Sukarno further explained that 'Keadilan sosial' (social justice) was inspired by
the Javanese concept of Ratu Adil (the Just Leader), a messianic Javanese ruler who would set
the people free from all kinds of oppression.
In 1945, in an attempt to unite the diverse archipelago, the future President Sukarno promulgated
Pancasila as "Dasar Negara" (philosophical foundation/political philosophy of Indonesian state).
Sukarno's political philosophy was mainly a combination of elements of socialism, nationalism
and monotheism. This is reflected in a proposition of his version of Pancasila he proposed to
the Investigating Committee for the Preparation for Independence, in which he originally
espoused them in a speech known as "The Birth of the Pancasila" on 1 June 1945:

1. Kebangsaan Indonesia (Indonesian Nationality), an emphasis on nationalism

2. Internasionalisme (Internationalism), an emphasis about justice and humanity
3. Musyawarah Mufakat (Deliberative Consensus), an emphasis on representative
democracy which hold no ethnic dominance but equal vote for each member of the
council
4. Kesejahteraan Sosial (Social Welfare), influenced by Welfare-state idea, an emphasis on
populist socialism
5. KeTuhanan yang Maha Esa, monotheism and religiousity
After several BPUPKI meetings, the five principles (sila) proposed by Sukarno on 1 June 1945,
were rearranged for the Jakarta Charter and the Preamble of the Indonesian Constitution
(Saafrudin Bahar et al.,1995 and Kusuma, 2004). The fifth sila concerning religiousity was
promoted to become the first sila. The previously first sila about nationalism become the third
sila. The third sila (unity) of Sukarno become the fourth sila. Internationalism, justice and
humanity remain as parts of the second sila. The original third and fourth sila about democracy
and social welfare become the fourth and fifth sila. Sukarno thus helped solve the conflict
between Muslims, nationalists and Christians. The 1945 Constitution then set forth the Pancasila
as the embodiment of basic principles of an independent Indonesian state.
Under the New Order
The New Order administration of Indonesia's second president, Suharto, was a strong supporter
of Pancasila. His government promoted it as a sacrosanct national ideology which represented
the ancient wisdom of Indonesian people even before the entry of foreign-based religions such
as Hinduism or Islam. In a July 1982 speech which reflected his affiliation with Javanese beliefs,
Suharto glorified Pancasila as a key to reach the perfect life (ilmu kasampurnaning hurip) of
harmony with God and fellow mankind.[9]
After initially being careful not to offend sensitivities of Muslim scholars who feared Pancasila
might develop into a quasi-religious cult, Suharto secured a parliamentary resolution in 1983
(Tap MPR No 11/1983) which obliged all organisations in Indonesia to adhere to Pancasila as a
basic principle. He also instituted a Pancasila indoctrination program (Penataran P4) that all
Indonesians, from primary school students to office workers, had to regularly attend. In practice,
however, the vagueness of Pancasila was exploited by Suharto's government to justify their
actions and to condemn their opponents as "anti-Pancasila".[9]

Criticisms
This article's Criticism or Controversy section may compromise the
article's neutral point of view of the subject. Pleaseintegrate the
section's contents into the article as a whole, or rewrite the
material. (January 2013)
Principle 1 in particular has been criticised by International Humanist and Ethical Union (IHEU)
because it denies the rights of non-believers, also for enabling a culture of repression
against atheists. The IHEU argued that as long as Indonesian law only recognised the religions
of Islam, Catholicism, Protestantism, Confucianism, Buddhism andHinduism, people who did
not identify with any of them, including atheists, would "continue to experience official
discrimination."[10]
The exclusivity and limitation to only six recognised religions is also criticised for not protecting
the rights of indigenous belief systems and other religions. Because Indonesian law only
recognises the religions of Islam, Catholicism, Protestantism, Confucianism, Buddhism and
Hinduism, other belief systems that are not registered as part of these faiths are not recognised
and protected. For example, there are small numbers of Jews and Sikhs since the Dutch East
Indies era, but their rights are not officially recognised and protected. The problems in the
Middle East between Israel and Arab states (especially Palestine), for example, also spilled over
to Indonesia, leading to Muslim antipathy against Judaism. These problems have pushed Jews in
Indonesia to hide their faith and identity. In 2013, Java's last synagogue in Surabaya was torn
down for a real estate deal even though the government had recognised it as a historic landmark.
[11]
 Nevertheless, in other parts of Indonesia, such as North Sulawesi, Judaism is openly
practised.[12]
The state also does not recognise native indigenous belief systems. Most of indigenous native
Indonesian beliefs could be categorised as animism as well ancestral worship. Examples of
Indonesian native belief systems are Sundanese Sunda Wiwitan, Dayak's Kaharingan and Batak's
Parmalin faith, and to some extent Javanese Kejawen belief. There are also a number of
indigenous deities and ancestral worship in Kalimantan, Sulawesi, and Papua. As the result, the
adherents of native beliefs are often forced to convert or identify themselves as one of the six
officially recognised religions. Those of Kaharingan belief, for example, identify themselves as
Hindus, although their belief systems and practices are profoundly different from those of
Hinduism practised in Bali. This policy is clearly in favour of established religions, and has led
to the mass, active and organised practice of proselytising and conversion of rural indigenous
population, from their native ancestral beliefs to, most notably, Christianity or Islam.
Another criticism is the sentences of principle 1: Ketuhanan yang Maha Esa or "Belief in One
Supreme God" which suggests national preference for monotheism. It is feared that this staunch
adherence to monotheism would lead to discrimination.[13] This first principle sentence is
problematic for certain religions, namely Hinduism, Buddhism and Confucianism. Although
Buddhism and Hinduism are considered as classical religions in Indonesian history, the
adherence to the one and only God is not exactly correct to describe these dharmic religions. It is
sometimes considered more accurate to describe Hinduism as polytheistic with many
gods, hyangs and deities to be revered, and which is practised by a significant minority of
Indonesians. While Buddhism recognises the existence of divinities, it does not stress their
spiritual pursuit on worshipping God, but the deliverance from the samsara cycle to
achieve nirvana. As a result, Indonesian Hindus and Buddhists must struggle to find a somewhat
monotheistic counterpart concept in their faith, which resulted in the national adoption of the
concepts of Sang Hyang Widhi Wasa and Adi-Buddha as their version of the supreme God.
The first principle of the Pancasila is also argued by some[who?] to be in tension with the principle
of art and freedom of expression. Article 29 on Religious Freedom of the Indonesian
Constitution (UUD 1945), stated as:[citation needed]
Chapter XI. Religion
Article 29

1. The State shall be based upon the belief in the One and Only God.
2. The State guarantees all persons the freedom of worship, each according to his/her own
religion or belief.[14]
Less moderate Muslims have criticised Pancasila for being too secular and inclusive, diluting the
uniqueness of Islam by placing man-made precepts at a higher level than theQur'an. For
example, the Jemaah Islamiyah (JI) terror group is one of the latest anti-Pancasila manifestations.
JI's precursor was the Darul Islam movement[15] which in 1948 challenged the new secularist
republic through a civil war that claimed some 27,000 lives.

Article About Bhineka Tunggal Ika

The national emblem of the Republic of Indonesia, GARUDA PANCASILA, is emblazoned
with the words BHINNEKA TUNGGAL IKA. Translated, they mean 'Unity in
Diversity' or, 'We are of many kinds, but we are one'. This motto is a founding principle of
the modern Indonesian nation, which declares the essential unity of its members despite ethnic,
regional, social or religious differences.

Bhinneka Tunggal Ika is the official national motto of Indonesia. The phrase is Old Javanese and
is often loosely translated as"Unity in Diversity," but literally means "(Although) in pieces,
yet One." It is inscribed in the Indonesian national symbol,Garuda Pancasila (written on the
scroll gripped by the Garuda's claws), and is mentioned specifically in article 36A of
theConstitution of Indonesia. 

The concept of BHINNEKA TUNGGAL IKA is not new to Indonesian history. It can be traced
back to the time of the construction of Borobudur, when the Sailendra dynasty ruled on the
plains of Central Java in the eighth and ninth centuries. Two hundred years later, in the Brantas
Valley in East Java, King Airlangga built a united kingdom based on this same principle. 
It was, however, the 14th century poet sage of Majapahit, Mpu Tantular, who is said to have
committed the phrase to writing for the first time. In his religious poem Sutasoma, composed
during the reign of King Rajasanagara (Hayam Wuruk), Mpu Tantular expounded a doctrine of
reconciliation between the Hindu and Buddhist faiths. Such a spirit of religious tolerance was an
essential element in the foundation and security of the newly emerging State of Majapahit, which
reached the height of its power and influence under the guiding hand of the prime
minister GAJAH MADA.
In more recent years, the words of Mpu Tantular were an inspiration to the founders of the first
Independent Government of the Republic of Indonesia, and today they are found immortalized
on the national emblem. 

This poem is notable as it promotes tolerance between Hindus (Shivaites) and Buddhists. 

ORIGINAL
This quotation comes from canto 139, stanza 5. The full stanza reads as follows: 
Rwâneka dhâtu winuwus Buddha Wiswa,
Bhinnêki rakwa ring apan kena parwanosen,
Mangka ng Jinatwa kalawan Siwatatwa tunggal,
Bhinnêka tunggal ika tan hana dharma mangrwa. 

TRANSLATION ..
It is said that the well-known Buddha and Shiva are two different substances.
They are indeed different, yet how is it possible to recognise their difference in a glance,
since the truth of Jina (Buddha) and the truth of Shiva is one.
They are indeed different, but they are of the same kind, as there is no duality in Truth.
Indonesia is the state symbol is the Garuda Pancasila is the form of an eagle pictures that look to
the right with both wings stretched

at the foot of the Pancasila symbol grabbed a ribbon curved upward. there is writing on the map
reads "Bhineka Tunggal Ika" as mentioned in the book written by Empu Tantular Sutasoma poet
from the kingdom majapahit meaning "Bhineka Tunggal Ika" and the meaning in English “Unity
In Diversity” is "Varies but still one" means that within the Unitary Republic of Indonesia there
are many kinds of ethnic culture nation's religious customs and language arts but all are one
nation with one national culture with one national language.

Based on the principle of Unity in Diversity is our mutual respect life, respect even though we
are different ethnic groups, religions, customs, and, behold, in the area because it is very diverse
yet upholding the noble values and life is contained within the Indonesian community who
always put the interests of nation and state than that of the group or faction.

by holding the principles and philosophy of life based on bhineka tunggal ika If they will not
arise discord and dissension, and mutual respect life, respect, tolerance for others and eventually
the Indonesian state and nation can live safe and prosperous calm.