Journal articles on the topic 'Ideology Indonesia'
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Triwahyuningsih, Susani, and Herma Yusti. "MASIFIKASI PENDIDIKAN PANCASILA SEBAGAI UPAYA PENCEGAHAN TERORISME DI INDONESIA." PENDIDIKAN MULTIKULTURAL 4, no. 2 (August 13, 2020): 221. http://dx.doi.org/10.33474/multikultural.v4i2.8046.
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Pancasila merupakan ideologi bangsa, yang juga sebagai salah satu sumber ilmu pengetahuan yang harus dipelajari oleh setiap subyek bangsa, khususnya kalangan pembelajar. Mereka harus paham hakikat urgensinya ideologi Pancasila. Kalau hal ini bisa terwujud secara masif dalam kehidupan bangsa ini, maka akan menjadi kekuatan besar atau fundamental untuk menghadapi atau mencegah ideologi yang dsebarkan oleh komunitas teroris. Para teroris tidak akan berhenti melancarkan serangan secara fisik dengan segala instrument kekerasan maupun dengan menggunakan serangan ideologis, yang diantaranya menggunakan doktrin ideologisnya untuk melemahkan dan menghancurkan ideologi Pancasila. Jika hal ini bisa dilakukan dan diterima Sebagian bangsa secara terus menerus, maka tentulah menjadi problem ancaman yang serius.Kata kunci: pendidikan, pencegahan, terorisme, doktrin, ideologi Pancasila is the ideology of the nation, which is also a source of knowledge that must be studied by every subject of the nation, especially among students. They must understand the essence of the urgency of the Pancasila ideology. If this can be massively realized in the life of this nation, it will become a major or fundamental force to face or prevent the ideology spread by the terrorist community. The terrorists will not stop launching attacks physically with all instruments of violence or by using ideological attacks, which include using their ideological doctrine to weaken and destroy the Pancasila ideology. If this can be done and accepted by some nations on an ongoing basis, then it will certainly become a serious threat problem.Keywords: education, prevention, terrorism, doctrine, ideology
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Latupeirissa, David Samuel, and Zummy Anselmus Dami. "IDEOLOGI BAHASA POLITIK SOEKARNO: SARANA KETAHANAN, KEAMANAN, DAN PERDAMAIAN INDONESIA." Aksara 31, no. 2 (December 30, 2019): 251. http://dx.doi.org/10.29255/aksara.v31i2.364.251-268.
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AbstrakPenelitian ini bertujuan untuk (1) menggali ideologi yang terkandung dalam bahasa politik Soekarno selaku salah satu tokoh pendiri bangsa dan proklamator kemerdekaan NKRI, (2) menggali motivasi yang ada di balik lahirnya ideologi dalam bahasa tersebut, dan (3) melihat perubahan sosial budaya sebagai dampak dari ideologi bahasa politik Soekarno. Untuk mencapai ketiga tujuan penelitian di atas, peneliti menggunakan Teori Analisis Wacana Kritis (AWK) model Fairclough (1989, 1995, 2005, 2006) sebagai teori utama, dan teori Ideologi sebagai teori pendukung. Metode yang diterapkan dalam pengumpulan data adalah metode dokumentasi, sedangkan metode yang diterapkan dalam analisis data adalah metode deskripstif kualitatif yang diterapkan berdasarkan tiga level analisis AWK Fairclough. Hasil penelitian menunjukkan bahwa Ideologi yang terkandung dalam bahasa Soekarno adalah ideologi ‘persatuan dan kesatuan sebagai hal yang penting’, ideologi ‘revolusi adalah bagian yang tidak terpisahkan dari jiwa bangsa Indonesia’, dan ideologi ‘imperialisme sebagai musuh utama bangsa Indonesia’. Ideologi tersebut perlu dihidupi sebagai salah satu strategi demi menjaga ketahanan, keamanan, dan perdamaian Indonesia. Selanjutnya, ideologi tersebut dilatari oleh keadaan bangsa yang plural dan kesadaran bahwa sifat statis adalah penghalang kemajuan bangsa. Kandungan ideologi dimaksud membawa perubahan dalam cara berkomunikasi dan cara hidup bangsa Indonesia.Kata kunci: ideologi, bahasa politik, analisis wacana kritis AbstractThe current study aims at: (1) to explore the ideology conceived in Soekarno’s political language as one of the nation founding fathers and the proclaimer of Indonesia independence, (2) to explore the motivations behind the birth of ideology in the language, and (3) to see the socio-cultural changes as the result of Soekarno’s political ideology. To achieve the research objectives, researcher used Critical Discourse Analysis Theory (CDA) of Fairclough (1989, 1995, 2005, 2006) as the main theory, and the theory of Ideology as a supporting theory. The method applied in data collection was documentation method, while the method applied in data analysis was descriptive qualitative method that applied based on three analysis levels of Fairclough CDA theory. The results show that the ideology contained in Soekarno’s political language is the ideology of ‘unity as an important thing’, the ideology of ‘revolution as an integral part of the Indonesian nation soul’, and the ideology of ‘imperialism as the main enemy of the Indonesia’. The ideology needs to be lived for the sake of Indonesia’s endurance, security and peace. Furthermore, the ideology is based on a plural nation state and the realization that static nature is a barrier to the progress of a nation. The ideology contents have brought changes in the way of communication and the way of Indonesian nation life.Keywords: ideology, political language, critical discourse analysis
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Pradhani, Sartika Intaning. "KONSEPSI MANUSIA INDONESIA DALAM PERSPEKTIF IDEOLOGI HUKUM INDONESIA." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 30, no. 1 (February 15, 2018): 48. http://dx.doi.org/10.22146/jmh.29781.
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AbstractThe concept of Indonesian in Indonesia Legal Ideology Perspective is the concept of Indonesian as holistic unity which has physical and psychological nature. Indonesian shall be human who lives based on Pancasila values and lives based on the law where Pancasila is the ideology. Epistemological truth of Indonesian is human who believes in God, well behaved to others and to the world. The purpose of Indonesian is to live harmoniously with himself / herself, with the world, and with God; therefore, Indonesian can live peacefully and happily. IntisariKonsepsi manusia Indonesia dalam perspektif Ideologi Hukum Indonesia adalah konsep bahwa manusia Indonesia merupakan kesatuan holistik yang bersifat batin dan lahir dari manusia itu sendiri. Manusia Indonesia adalah manusia yang hidup berlandaskan nilai yang terkandung dalam Pancasila dan hidup berdasarkan hukum yang berideologi Pancasila. Kebenaran epistimologi manusia Indonesia adalah manusia yang bertakwa kepada Tuhan yang Maha Esa dan berperilaku baik pada sesamanya dan alam semesta. Tujuan dari manusia Indonesia adalah untuk dapat hidup serasi dengan dirinya sendiri, dengan alam, dan dengan Tuhan yang Maha Esa, sehingga manusia Indonesia dapat hidup dengan penuh kedamaian dan kebahagiaan.
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Darmawan, Iwan, and Roby Satya Nugraha. "IDEOLOGI PANCASILA SUATU REFLEKSI DAN PROYEKSI AKAR KEBANGSAAN INDONESIA DALAM PERSPEKTIF ALIRAN FILSAFAT HUKUM SOCIOLOGICAL JURISPRUDENCE." PALAR | PAKUAN LAW REVIEW 7, no. 2 (August 24, 2021): 174–93. http://dx.doi.org/10.33751/palar.v7i2.3781.
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Abstrak Tujuan untuk dilakukannya penelitian ini ialah untuk menjabarkan bahwa Pancasila sebagai ideologi bangsa Indonesia, pada hakikatnya adalah suatu refleksi kebangsaan Indonesia, yang terlahir dari bangsa yang memiliki kegemilangan di masa lampau dan menjadi pusaka bagi generasi selanjutnya sepanjang masa. Pancasila sebagai ideologi bangsa Indonesia mengandung makna yang holistik dan mendalam, tidak hanya sebagai dasar atau landasan dari bangsa dan negara Indonesia, tetapi lebih jauh dari itu ideologi bangsa Indonesia pada hakikatnya adalah tujuan hakiki dari bangsa yang memiliki berbagai dimensi untuk mencapai tujuan yang paripurna. Metode yang dipakai dalam penelitian ini ialah dengan pendekatan yuridis normatif ditujukan pada penelitian kepustakaan. Tujuan paripurna yang hendak dicapai itu tidak lain yaitu terwujudnya Bangsa dan Negara Indonesia yang adil dan makmur tidak hanya slogan, moto, atau simbolis apalagi suatu mimpi yang tak bertepi sehingga menjadi ilusi, tetapi tujuan yang memang seharusnya diperjuangkan oleh semua elemen bangsa sebagai suatu keniscayaan. Kata kunci : Ideologi, Pancasila, Bangsa Indonesia. Abstract The purpose of this research is to describe that Pancasila as the ideology of the Indonesian nation is, in essence, a reflection of the Indonesian nationality, which was born from a nation that had glorious past and became an heirloom for future generations throughout the ages. Pancasila as the ideology of the Indonesian nation contains a holistic and deep meaning, not only as the basis or foundation of the Indonesian nation and state, but further than that the ideology of the Indonesian nation is essentially the ultimate goal of a nation that has various dimensions to achieve a plenary goal. The method used in this research is a normative juridical approach aimed at library research. The plenary goal to be achieved is none other than the realization of a just and prosperous Indonesian Nation and State, not only a slogan, motto, or symbol, let alone an endless dream so that it becomes an illusion, but a goal that all elements of the nation should strive for as a necessity. Keywords: Ideology, Pancasila, Indonesian Nation.
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Mauna, Duta, and Anita Trisiana. "IMPLEMENTASI PANCASILA DALAM KEHIDUPAN BERBANGSA DAN BERNEGARA." Jurnal Global Citizen : Jurnal Ilmiah Kajian Pendidikan Kewarganegaraan 10, no. 2 (December 3, 2021): 101–8. http://dx.doi.org/10.33061/jgz.v10i2.4915.
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ABSTRAK
Kondisi Indonesia saat ini dapat dilihat dari perilaku dan kepribadian masyarakat indonesia, sebagaimana tercermin dalam kehidupan sehari-hari. Di jaman sekarang ini banyak pemuda yang tidak mengimplementasikan pancasila dalam kehidupan sehari-hari, maka dari itu sebagai warga negara Indonesia yang baik pemuda harus dapat memahami dan mengamalkan nilai-nilai yang tertuang didalam pancasila sebagai dasar negara dan ideologi bangsa Indonesia. Agar terwujudnya pelaksanaan ideologi pancasila dengan baik dikalangan masyarakat.
Kata kunci : Ideologi, pancasila, implementasi, dasar negara, masyarakat
ABSTRACT
The current condition of Indonesia can be seen from the behavior and personality of the Indonesian people, as reflected in daily life. In this day and age there are many youths who do not implement Pancasila in their daily lives, therefore as good citizens, youths must be able to understand and implement the values contained in Pancasila as the basis of the state and the nation's ideology. In order to realize the implementation of the Pancasila ideology well in the community.
Keywords: Ideology, Pancasila, implementation, state foundation, society
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Ali, Arhamuddin. "Music in Indonesia on the Ideological Debates in the Soekarnoian Era." Journal of Music Science, Technology, and Industry 2, no. 1 (January 15, 2019): 23. http://dx.doi.org/10.31091/jomsti.v2i1.602.
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The aim of this article is to explain about a position of music on the ideology debate in Indonesia of Soekarnoian era. The defined ideology debate that is between a concept of Soekarno about Nasakom (an acronym of Nasionalisme, Agama, Komunis or Nationalism, Religion, Communist) and a market ideology (entertainment). Each of these ideologies affects a reality of music at that time, both its creation and its presentation. Based on it, a collected data is derived from various resources, such as observations, interviews, documents, and audio and video recordings. The data is analyzed using Davis’s concept of art and ideology and Navits’s concept of art and identity. There are three founded conclusions, namely, firstly, Indonesia in Soekarnoian era was being held to seek the identity by inventorying a local music in Indonesia and introducing to the international arena; secondly, Soekarno seceded from the culture of Nekolim by categorizing a good and bad music for Indonesian; and thirdly, it was occurred the ideology debate between the musicians and the government in the Indonesian cultural politics of Soekarnoian era. This debate had put the music in an un-neutral field in fact as a traumatic language that had rose from a personal will of creator. Tujuan artikel ini adalah untuk menjelaskan tentang posisi musik pada perdebatan ideologi di Indonesia era Soekarno. Debat ideologi yang maksud yaitu antara konsep Soekarno tentang Nasakom (akronim Nasionalisme, Agama, Komunis atau Nasionalisme, Agama, Komunis) dan ideologi pasar (hiburan). Masing-masing ideologi ini mempengaruhi realitas musik pada waktu itu, baik kreasi maupun presentasinya. Berdasarkan hal tersebut, data tulisan ini berasal dari berbagai sumber daya, seperti observasi, wawancara, dokumen, dan rekaman audio dan video. Data tersebut dianalisis menggunakan konsep seni dan ideologi Davis dan konsep seni dan identitas Navits. Ada tiga kesimpulan yang dibuat, yaitu, pertama, Indonesia di era Soekarno dilakukan untuk mencari identitas dengan menginventarisasi musik lokal di Indonesia dan memperkenalkan ke arena internasional; kedua, Soekarno melepaskan diri dari budaya Nekolim dengan mengkategorikan musik yang baik dan yang buruk untuk Indonesia; dan ketiga, terjadi perdebatan ideologi antara musisi dan pemerintah dalam politik kebudayaan Indonesia era Soekarno. Perdebatan ini telah menempatkan musik sebagai bidang yang tidak netral dan pada kenyataannya sebagai bahasa traumatik yang muncul dari keinginan personal pencipta.
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Raeinady, Vhiasyah, and Jagad Aditya Dewantara. "PEMIKIRAN SOEKARNO DALAM AJARAN MARHAENISME." Jurnal Kewarganegaraan 5, no. 2 (December 1, 2021): 457–65. http://dx.doi.org/10.31316/jk.v5i2.2293.
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AbstrakTulisan ini menjelaskan sebuah konsep dari pemikiran Soekarno mengenai Marhaenisme yang dianalis dan dibedah sesuai dengan sumber kepustakaan yang ada. Kemudian, berisi sebuah wacana terhadap Indonesia tentang kewajiban pemerintah melindungi kaum Marhaen di tengah pandemi covid-19. Marhaenisme identik sebuah ideologi perjuangan yang melawan kapitalisme yang tumbuh dan berkembang di dunia ini. Marhaenisme lahir dan tumbuh berdasarkan rasa senasib dan sepenanggungan yang diakibatkan oleh kolonialisme dan imperialisme. Akibat penjajahan yang dilakukan oleh bangsa asing membuat rakyat Indonesia hidup dalam penuh penderitaan dan kesengsaraan. Dengan adanya ideologi ini diharapkan Indonesia yang terjajah segera bangkit dan pulih kembali. Kemudian, mampu mengelola kekayaan negeri sendiri tanpa tunduk kepada orang lain. Marhaenisme berusaha menghapus segala bentuk pertentangan dan perbedaan dalam kehidupan. Dalam hal ini, ideologi tersebut berusaha menjadi pembeda dengan ideologi lainnya.Kata kunci: Soekarno, Marhaenisme, Ideologi AbstractThis paper describes a concept from Soekarno's thoughts on marhaenism which is analyzed and dissected according to the available literature sources. Then it contains a discourse against Indonesia about the government's obligation to protect the Marhaen in the midst of the covid-19 pandemic. Marhaenism is identical to an ideology of struggle against capitalism that grows and develops in this world. Marhaenism was born and grew based on a sense of shared destiny and shared responsibility caused by colonialism and imperialism. As a result of colonization by foreign nations, the Indonesian people live in full of suffering and misery. With this ideology, it is hoped that colonized Indonesia will soon rise and recover. Then, they are able to manage the wealth of their own country without submitting to others. Marhaenism tries to erase all forms of contradictions and differences in life. In this case, ideology is made trying to be different from other ideologies.Keywords: Soekarno, Marhaenism, Ideology
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Ginanjar, Bakdal, Chattri Sigit Widyastuti, and Sumarlam Sumarlam. "Ideology representation in the editorial of Koran Tempo and Kompas on COVID-19 handling in Indonesia." Bahasa dan Seni: Jurnal Bahasa, Sastra, Seni, dan Pengajarannya 50, no. 1 (February 22, 2022): 113. http://dx.doi.org/10.17977/um015v50i12022p113.
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Ideology representation in the editorial of Koran Tempo and Kompas on COVID-19 handling in IndonesiaThis article examines the editorials in Koran Tempo and Kompas in representing their ideology of COVID-19 handling in Indonesia. This linguistic research is conducted qualitatively. The data were in the form of Indonesian-language editorial discourse, which discussed the COVID-19 handling in Indonesia. The written research data were taken from national newspapers, namely Koran Tempo and Kompas, and were obtained through the use of listening and note-taking techniques. They were then analyzed using Van Dijk’s critical discourse analysis model. The results of the analysis show that there are differences in the representation of ideology in Koran Tempo and Kompas on COVID-19 handling in Indonesia through their editorials that are systematically constructed in microstructure, superstructure, and macrostructure. In the microstructure, ideology is realized through the lexicon, specifically the use of the dominant persona, use of syntactic structures in the form of active-passive sentences, affirmative sentences, and imperative sentences, as well as the use of repetition styles and metaphors. Koran Tempo uses ideological patterns as actions and ideology beliefs in its superstructure. Meanwhile, Kompas uses ideological patterns as systems of thought and systems of action. The difference between the microstructure and the superstructure results in a different macrostructure. Koran Tempo portrays government as the key stakeholder in handling COVID-19 in Indonesia. Meanwhile, Kompas’ editorial was directed at how the handling of COVID-19 was done through communal actions. The Koran Tempo ideology underlines who has a role in handling COVID-19, while the Kompas ideology focuses at what needs to be done in handling COVID-19.Keywords: critical discourse analysis, editorial discourse, ideology, COVID-19Representasi ideologi dalam tajuk Koran Tempo dan Kompas tentang penanganan COVID-19 di IndonesiaArtikel ini mengkaji perihal bagaimana tajuk pada Koran Tempo dan Kompas merepresentasikan ideologinya tentang penanganan COVID-19 di Indonesia. Penelitian ini berjenis kualitatif dalam bidang linguistik. Data yang dianalisis berbentuk wacana tajuk berbahasa Indonesia yang berisi tentang penanganan COVID-19 di Indonesia. Sumber data penelitian berwujud tertulis yang diambil dari surat kabar nasional: Koran Tempo dan Kompas. Metode simak dan teknik catat dilakukan untuk mengumpulkan data. Model analisis wacana kritis dari Van Dijk diterapkan untuk menganalisis data. Hasil analisis menggambarkan adanya perbedaan representasi ideologi Koran Tempo dan Kompas tentang penanganan COVID-19 di Indonesia melalui tajuk yang dikonstruksi secara sistematis dalam struktur mikro, super struktur, dan struktur makro. Dalam struktur mikro, ideologi direalisasikan melalui leksikon, khususnya penggunaan kata persona yang dominan, penggunaan struktur sintaksis berupa kalimat aktif-pasif, kalimat berita, dan kalimat perintah, serta penggunaan gaya repetisi dan metafora. Koran Tempo menggunakan pola ideologi sebagai tindakan dan ideologi sebagai keyakinan dalam super strukturnya. Sebaliknya, Kompas menggunakan pola ideologi sebagai sistem pemikiran dan sistem tindakan. Perbedaan struktur mikro dan super struktur tersebut menghasilkan struktur makro yang berbeda pula. Koran Tempo mengangkat tema tentang pemerintah sebagai aktor kunci dalam penanganan COVID-19 di Indonesia. Sementara itu, tema tajuk Kompas diarahkan pada penanganan COVID-19 yang dilakukan dengan berbagai tindakan secara bersama-sama. Ideologi Koran Tempo mengarah pada siapa yang berperan dalam penanganan COVID-19, sedangkan ideologi Kompas mengarah pada apa yang perlu dilakukan dalam penanganan COVID-19. Kata kunci: analisis wacana kritis, wacana tajuk, ideologi, COVID-19
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Pratama, Febri Fajar, Ai Kusmiati Asyiah, and Deni Chandra. "Studi Analisis Konsep Ideologi Marhaenisme Sukarno Sebagai Asas Perjuangan Bangsa Indonesia." Jurnal Kewarganegaraan 19, no. 1 (March 31, 2022): 49. http://dx.doi.org/10.24114/jk.v19i1.33301.
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AbstractIdeology is important in the order of social and state life. Philosophically, the concept of ideology is very subjective. There are those who consider ideology as dogma, while others are concerned with linking ideology as political discourse and political views. Meanwhile, some think that ideology is based on the concrete interests of social class which is marked by the absence of interest on an economic basis. In the socio-historical context of the Indonesian nation, ideology is used as a "tool" for the struggle to form the mental, character, spirit and thoughts of anti-colonialism, so as to create a manifestation of the fundamental values of Indonesia in the form of Pancasila formulated by national figures. The purpose of this research is to study and analyze the concept of Sukarno's Marhaenism ideology which became the forerunner of thoughts/ideas about Pancasila. The method used is concept analysis with a qualitative approach. Based on the results of the analysis carried out, the results show that marhaenism conceptually emphasizes aspects of the struggle of the marhaens, namely the groups exploited by imperialism and capitalism so that they have difficulty being able to prosper themselves. The important elements in the ideology of Marxism are socio-nationalism, socio-democracy, mass-action, machtvorming, non-cooperation, and self-reliance. and self-reliance.--------------AbstrakIdeologi menjadi hal yang penting dalam tatanan kehidupan sosial maupun bernegara. Secara filosofis, konsep ideologi sangatlah subjektif. Ada yang menganggap ideologi sebagai dogma, ada juga yang menyangkutpautkan ideologi sebagai diskursus politik dan pandangan politik. Sedangkan sebagian lagi menganggap ideologi didasarkan pada kepentingan konkret kelas sosial yang ditandai oleh tidak adanya kepentingan atas dasar ekonomi. Dalam sosio-historis bangsa Indonesia, ideologi dijadikan sebagai “alat” perjuangan untuk membentuk mental, karakter, semangat dan pemikiran anti kolonialisme, sehingga terciptalah manifestasi dari nilai-nilai fundamental keindonesiaan berupa Pancasila yang dirumuskan oleh para tokoh nasional. Tujuan dari penelitian ini adalah untuk mengkaji dan menganalisis konsep tentang ideologi Marhaenisme Sukarno yang menjadi cikal bakal pemikiran/gagasan mengenai Pancasila. Metode yang digunakan adalah analisis konsep dengan pendekatan kualitatif. Berdasarkan hasil dari analisis yang dilakukan didapatkan hasil bahwa marhaenisme secara konseptual menekankan pada aspek perjuangan kaum marhaen, yaitu kelompok yang dieksploitasi oleh imperialisme dan kapitalisme sehingga mereka kesulitan untuk bisa mensejahterakan dirinya. Adapun unsur-unsur penting dalam ideologi marhaenisme yaitu sosio-nasionalisme, sosio-demokrasi, aksi-massa, machtvorming, non-kooperasi, dan self-reliance.
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Faiq, Muhammad. "Understanding Radicalists and Fundamentalist Islamic Groups in Indonesia: Ideology and Model of Movement." TASAMUH: Jurnal Studi Islam 13, no. 1 (April 15, 2021): 41–68. http://dx.doi.org/10.47945/tasamuh.v13i1.351.
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Abstract: Since the Reformation Era, various Islamic organizations or groups have emerged in Indonesia with different ideologies and movement models, such as Hizbut Tahrir Indonesia (HTI), the Indonesian Mujahidin Council (MMI), the Indonesian Muslim Brotherhood, the Islamic Defenders Front (FPI), and Jemaah Islamiyah. Most Indonesian Muslims do not warmly welcome their presence as the spirit of their struggle is not appropriate with the character and culture of the Indonesian people. They often use violence and even terror in struggling for Islam with the reason of amr ma’ruf nahi munkar (enjoining good and forbidding evil). So it is not surprising that the government recently dissolved the HTI and FPI. By using a qualitative approach, this study aims to uncover their ideology and movement model and the ideologies that influence them. From the data obtained from various related literature such as textbooks, journals, and the web, this study finds that these Islamic groups are ideologically influenced by trans-national Islamic groups with fundamentalism and even radicalism characters. They disagree with the Indonesian government system, which is considered secular and incompatible with Islamic values. They often use violence and terror to enforce Islamic shari'ah and even change the NKRI system with the system of Khilafat Islamiyah (Islamic caliphate).
Keywords: Radicalist, fundamentalist, Islamic caliphate, shari'ah.
Abstrak: Sejak Era Reformasi, berbagai ormas atau kelompok Islam bermunculan di Indonesia dengan ideologi dan model gerakan yang berbeda, seperti Hizbut Tahrir Indonesia (HTI), Majelis Mujahidin Indonesia (MMI), Ikhwanul Muslimin Indonesia, Front Pembela Islam (FPI), dan Jemaah Islamiyah. Sebagian besar umat Islam Indonesia tidak menyambut baik kehadiran mereka karena semangat perjuangan mereka tidak sesuai dengan karakter dan budaya masyarakat Indonesia. Mereka sering menggunakan kekerasan bahkan teror dalam memperjuangkan Islam dengan dalih amr ma'ruf nahi munkar. Maka tidak heran jika belakangan ini organisasi tersebut, khususnya HTI dan FPI, dibubarkan oleh pemerintah. Dengan menggunakan pendekatan kualitatif, penelitian ini bertujuan untuk mengungkap ideologi dan model gerakan mereka serta ideologi yang mempengaruhinya. Dari data yang diperoleh dari berbagai literatur terkait seperti buku teks, jurnal, dan web, penelitian ini menemukan bahwa kelompok-kelompok Islam tersebut secara ideologis dipengaruhi oleh kelompok-kelompok Islam transnasional dengan karakter fundamentalisme bahkan radikalisme. Mereka tidak setuju dengan sistem pemerintahan Indonesia yang dianggap sekuler dan bertentangan dengan nilai-nilai Islam. Mereka kerap menggunakan kekerasan dan teror untuk menegakkan syari'at Islam bahkan mengubah bentuk NKRI (Negara Kesatuan Republik Indonesia) dengan sistem Khilafah Islamiyah.
Kata kunci: Radikalisme, fundamentalisme, khilafah Islamiyah, syari'at Islam.
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Franzia, Elda. "FIGUR WANITA BERTANGAN BANYAK SEBAGAI REPRESENTASI VISUAL WANITA INDONESIA PADA MAJALAH FEMINA." Jurnal Dimensi Seni Rupa dan Desain 7, no. 1 (September 1, 2009): 77–94. http://dx.doi.org/10.25105/dim.v7i1.1089.
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AbstractMulti-handed Woman Figure as Visual Representation of Indonesian WOman in Femina Magazine. Magazine is one of the printed mass media that published in a scheduled time and focused in a spesific segmented target. Through visual and verbal text, printed mass media conveying ideologist discourse to the readers. Elements of design including image that appear in a magazine function as visual language structure's developer. Multi-handed woman figure as a model image that appear several times in Femina magazine becoming visual representation of practical feminist ideology that has compromised to patriarchic ideology which affecting Indoensian woman's life. A manipulated photographic model image is conveying a relation betweenbody and woman's image that has affected by root of Indoensian culture. The superwoman figure is finally becoming idealistic figure of Indonesian women for Femina's readers AbstrakFigur Wanita Bertangan Banyak sebagai representasi Visual Wanita Indonesia pada Majalah Femina . Majalah merupakan salah satu media cetak yang terbit dalam waktu tertentu dan ditujukan untuk target sasaran tertentu. memalui teks visual dan verbal, media massa cetak menyampaikan wacana ideologis tertentu kepada pembacanya. Elemen-elemen desain termasuk image yang hadir di majalah menjadi pembentuk struktur bahasa visual yang berperan dalam penyampaian wacana tersebut. Image model berupa figur wanita bertangan banyak yang secara berulang kali muncul pada majalah Femina selama 37 tahun terbitnya merupakan wujud representasi secara visual ideologi feminisme praktis yang berkompromi terhadap pengaruh ideologi patriarkis pada kehidupan wanita di Indonesia. Model yang dimanipulasi secara fotografis menampilkan relasi anatara tubuh dengan citra wanita, yang dipengaruhi oleh akar budaya Indonesia. Sosok superwoman ini pada akhirnya menjadi reprentasi ideal figur wanita Indonesia bagi pembaca majalah Femina
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Maharani, Septiana Dwiputri, Surono Surono, Ahmad Zubaidi, and Hadi Sutarmanto. "Indeks Ketahanan Ideologi Pancasila." Jurnal Ketahanan Nasional 25, no. 2 (August 23, 2019): 277. http://dx.doi.org/10.22146/jkn.31823.
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ABSTRACTThe Resilience of Pancasila Ideology had ups and downs conditions. Its could not be separated from the efforts and phenomenon in the society. That phenomenon caused the relisilience of Pancasila ideology be strengthened or weakened. Moreover, the condition of Indonesia was experiencing ideological problems right now. This paper decribed about the importance of the resilience of Pancasila ideology in supporting to national resilience, what were the factors that weakened and strengthened the resilience of Pancasila ideology, and what efforts should be made to strengthened the resilience of Pancasila ideology. The methods used in this research were field research and library research, namely interview, FGD, survey, and literature review. This research also briefly described about the instrument of Pancasila Ideology Index (IKIP). The main aspects measured in IKIP were divinity, humanity, unity, popularness, and social justice. The indicators of IKIP were politics, nationality, social, cultural, religious and economic. This article was written and based on research for two years (2017-2018) conducted in nine provinces in Indonesia. Namely: Manokwari (West Papua), Ambon (Maluku), Kupang (East Nusa Tenggara), Denpasar (Bali), Makassar (South Sulawesi), Medan (North Sumatra), Pontianak (West Kalimantan), Yogyakarta (Yogyakarta Special Region), and Jakarta. The location was chosen and based on the level of heterogeneity (religion, ethnicity, and culture). Sampling method used multi-stage random sampling.This article also described the portrait of resilience of Pancasila ideology in the nine (9) cities of IndonesiaABSTRAKKetahanan Ideologi Pancasila mengalami pasang surut. Hal ini tidak terlepas dari adanya upaya dan kejadian dalam masyarakat yang membuat ketahanan ideologi Pancasila menguat atau melemah, baik secara sengaja maupun di luar kesengajaan. Terkait dengan kondisi Indonesia saat ini yang tengah mengalami problematika ideologis, 278 Jurnal Ketahanan Nasional, Vol. 25, No. 2, Agustus 2019: 277-294 penelitian ini sangat diperlukan untuk mengkaji pentingnya ketahanan ideologi Pancasila dalam mendukung ketahanan nasional; apa saja faktor yang memperkuat dan memperlemah ketahanan ideologi Pancasila; serta upaya apa saja yang bisa dilakukan untuk meningkatkan ketahanan ideologi Pancasila. Metode yang digunakan dalam penelitian ini adalah penelitian lapangan dan pustaka, di antaranya wawancara, FGD, survei, dan kajian pustaka. Penelitian ini juga menjelaskan secara ringkas instrument Indeks Ideologi (IKIP). Aspek utama yang diukur dalam IKIP ini adalah ketuhanan, kemanusiaan, persatuan, kerakyatan, dan keadilan sosial. Pada setiap aspek dikategorsasikan lagi ke dalam indikator-indikator yaitu yaitu politik, kenegaraan-kebangsaan, sosial, kebudayaan, keagamaan, dan ekonomi. Artikel ini ditulis berdasarkan penelitian selama dua tahun (2017-2018) pada sembilan provinsi di Indonesia, yaitu Manokwari (Papua Barat), Ambon (Maluku), Kupang (NTT), Denpasar (Bali), Makassar ( Sulawesi Selatan), Pontianak (Kalimantan Barat), Yogyakarta (DIY), Jakarta (DKI Jakarta), dan Medan (Sumatera Utara). Pemilihan lokasi berdasarkan tingkat heterogenitas agama, suku, dan budaya. Metode penentuan lokasi survei menggunakan multi-stage random sampling. Pada akhir artikel ini juga dipaparkan hasil pengukuran tingkat ketahanan ideologi Pancasila pada sembilan lokasi tersebut.
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Fatinova, Dede, Yasir Mubarok, and Ratna Juwitasari Emha. "Representasi LGBT dalam Perspektif Ideologi Khilafah: Kajian Transitivitas dalam Buletin Kaffah." Buletin Al-Turas 25, no. 2 (November 29, 2019): 343–58. http://dx.doi.org/10.15408/bat.v25i2.13161.
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Ideologi khilafah merupakan sebuah ideologi yang kerap kali diinterpretasikan sebagai ideologi yang cukup radikal. Umumnya ideologi khilafah menyoroti isu-isu politik yang bertentangan dengan syariat Islam. Namun, kali ini ideologi khilafah juga menyoroti isu sosial, yaitu LGBT. LGBT merupakan isu yang kontroversial secara global. Sementara ideologi khilafah merupakan sebuah paham yang konsepnya bertentangan dengan negara Indonesia. Penyebaran ideologi khilafah sudah dilarang oleh pemerintah Indonesia. Namun eksistensinya masih hadir dalam rupa yang baru, yaitu pada sebuah buletin bernama KAFFAH. Kajian ini akan mengungkapkan bagaimana LGBT direpresentasikan dalam perspektif ideologi khilafah. Data dalam penelitian ini berasal dari artikel tentang LGBT pada media Kaffah, edisi 025 yang dirilis pada 26 Januari 2018. Selanjutnya data dikaji secara kualitatif dengan metode analisis deskriptif. Penelitian ini menggunakan pendekatan teori Transitivitas sebagai teori yang menyatakan bahwa bahasa merupakan representasi dari pengalaman manusia. Transitivitas ini berfokus pada tiga komponen, yaitu proses, partisipan, dan sirkumtan. Berdasarkan uraian Transitivitas, diketahui bahwa dalam perspektif ideologi khilafah, LGBT bukan hanya direpresentasikan sebagai masalah sosial, tapi juga sebagai implikasi dari tidak adanya Undang-undang yang bersumber dari hukum Islam yang secara eksplisit dapat menjerat LGBT. The khilafah ideology is an ideology that is often interpreted as a fairly radical ideology. Generally, the ideology of the khilafah highlights political issues that are contrary to Islamic law. However, the Khilafah ideology also highlights social issues, namely LGBT. LGBT is a controversial issue globally. While the khilafah ideology is a concept that is contrary to the Indonesian state. The Indonesian government has banned the spread of the khilafah ideology. But its existence is still present in a new form such as a bulletin called KAFFAH. This study aims to describe how LGBT is represented in the perspective of khilafah. The data of this study is a KAFFAH bulletin article, 025 editions, which released on January 26, 2018. Furthermore, the data were analyzed qualitatively by descriptive analysis methods. This study uses the Transitivity theory approach as a theory which states that language is a representation of human experience. The Transitivity focuses on three components; process, participants, and circumstance. Based on the description of Transitivity, LGBT is not only represented as a social problem but also as an implication of the absence of laws that originate from Islamic law which can explicitly ensnare LGBT.
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Iswadi, Iswandi. "STUDI GERAKAN IDEOLOGI PARTAI POLITIK PADA PEMILU 2019." Politica: Jurnal Hukum Tata Negara dan Politik Islam 7, no. 1 (December 30, 2020): 3–21. http://dx.doi.org/10.32505/politica.v7i1.1459.
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The ideology contestation is basically a classic polemic, where after independence the ideology of Islam was confronted with nationalism and took root until now (reform). However, the momentum of the 2019 election political contestation was again marked by the struggle of ideology namely ideology of Islamism and nationalism. The polemic began with the emergence of religious issues that were raised on the surface of political actors as a hegemony in taking the sympathy of voters. The existence of religion as a central issue began in 2016-2017 related to the prosecution of Ahok who insulted religious values (Islam), and among the political parties involved in the demonstrations namely PPP, PKS, PBB, and PKB. In that momentum the beginning of the revival of Islamic ideology as the power in defending Islamic sovereignty.
Judging from the ideology of political parties in Indonesia in the 2019 election political contestation, the ideology of political parties based on the statutes and bylaws (AD / ART) that the ideology applied can be classified into three parts namely ideology Nationalism, Islamism, and Nationalist-Religious, and the three ideologies. This can be proven based on the results of a survey from Australia 2017-2018 based on the voters. However, political parties based on multiple ideologies, PAN, PKB and Democrats, each have priority orientation. PAN and PKB tend to polarize the values of Islamism (religious), while Democrats are more dominated by nationalist issues.
The concept of Islamic political ideology, in the context of political contestation in political party elections, is basically a necessity to implement the values of ri'ayah, taqwin, irshad and ta'dib through political education, or campaign in elections to achieve mutual benefit, both parties whose ideology Islamism, nationalism and nationalist-religious, so as to build the moralistic side of society, and intelligence in responding to the issues that exist in the election apart from that, political parties in confronting political contestation the emphasis of the movement must reflect the value of poverty, the three ideologies have been packaged in the values of Pancasila in the third principles of Indonesian unity.
Asbtak
Kontestasi ideology pada dasarnya polemik klasik, dimana pasca kemerdekaan ideologi islam dihadapkan dengan nasionalisme dan mengakar sampai sampai saat ini (reformasi). Akan tetapi momentum pemilu 2019 kontestasi politik kembali diwarnai pergulatan ideology yakni ideology islamisme dan nasionalisme. Polemik tersebut berawal dengan mencuatnya isu keagamaan yang dimunculkan dipermukaan pelaku politik sebagai hegemoni dalam mengambil simpati pemilih. Eksistensi agama sebagai sentral isu berawal tahun 2016-2017 terkait penuntutan terhadap ahok yang melecehkan nilai-nilai agama (islam), dan diantara partai politik yang terlibat dalam demonstrasi yakni PPP, PKS, PBB, dan PKB. Dalam momentum tersebut awal mencuatnya kembali ideologi islam sebagai of the power dalam mempertahan kedaulatan Islam.
Menilik ideologis partai politik di Indonesia pada konstestasi politik pemilu 2019, ideology partai politik berdasarkan anggaran dasar dan anggaran rumah tangga (AD/ART) bahwa ideologi yang diterapkan dapat diklasifikasikan menjadi tiga bagian yakni ideology Nasionalisme, Islamisme, dan Nasionalis-Religius, dan ketiga ideology tersebut dapat dibuktikan dengan berdasarkan hasil survey dari asutralia 2017-2018 berdasarkan pemilih. Namun demikian partai poltik yang berasaskan ideologi ganda, PAN, PKB dan Demokrat, masing-masing memiliki kiblat prioritas. PAN dan PKB condong polarisasi nilai-nilai islamisme (religious), sedangkan Demokrat lebih didominasi oleh isu-isu nasionalis.
Konsep ideology politik islam, dalam konsteks kontestasi politik dalam pemilu partai politik pada dasarnya sebuah keharusan mengimplementasikan nilai-nilai ri’ayah, taqwin, irsyad dan ta’dib melalui pendidikan politik, ataupun kampanye dalam pemilu guna mencapai kemaslahatan bersama, baik partai yang berideologi islamisme, nasionalisme dan nasionalis-religius, sehingga terbangun sisi moralistik masyarakat, dan kecerdasan dalam menanggapi isu-isu yang ada dalam pemilu. selain dari itu partai politik dalam menghadapi konstestasi politik penekanan gerakannya harus mencermikan nilai kemaslahan, ketiga ideology tersebut telah kemas dalam nilai-nilai pancasila pada sila ketiga persatuan Indonesia.
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Lestari, Sulistyani Eka. "KAJIAN ISLAM TERHADAP SILA KEDUA DALAM PANCASILA SEBAGAI PENJAGA MULTIKULTURALISME." PENDIDIKAN MULTIKULTURAL 3, no. 2 (August 20, 2019): 190. http://dx.doi.org/10.33474/multikultural.v3i2.4759.
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Pancasila sudah lama menjadi ideologi bangsa Indonesia. Meskipun demikian, masih banyak subyek bangsa ini yang tidak menempatkannya sebagai ideologi. Mereka menunjukkan sikap dan perilaku yang berlawanan dengan ideologi. Salah satu sila dalam Pancasila yang dilanggar atau dilecehkannya adalah sila kedua (kemanusiaan yang adil dan beradab). Bentuk perbuatan yang ditunjukkan dengan melecehkan sila kedua dari Pancasila ini adalah radikalisme baik secara individual maupun kelompok. Pancasila sebagai penjaga multikulturalisme hanya disikapi sebagai kumpulan teks yang tidak bermakna.Kata kunci: Pancasila, ideologi, radikalisme, multikulturalisme, Islam Pancasila has long been the ideology of the Indonesian. Even so, there are still many subjects of this nation that do not place it as an ideology. They show attitudes and behaviors that are contrary to the ideology. One of the principle in Pancasila that was violated or abused was the second principle (fair and civilized humanity). The form of deeds shown by insulting the second principle of the Pancasila is radicalism both individually or in groups. Pancasila as the guardian of multiculturalism is only addressed as a collection of meaningless texts.Keywords: Pancasila, ideology, radicalism, multiculturalism, Islamic
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Rachmawati, Kurnia. "KRITIK MATERIALISTIK TEKS SASTRA MAJALAH PANDJI POESTAKA (1943--1945)." Pujangga 5, no. 2 (June 25, 2020): 141. http://dx.doi.org/10.47313/pujangga.v5i2.846.
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<p>ABSTRAK<br /> <br />Penelitian ini bertujuan memaparkan struktur ideologi Teks Sastra dalam Majalah Pandji Poestaka pada masa<br />pendudukan Jepang di Indonesia (1943-1945). Pendekatan teori yang digunakan adalah materialisme yang<br />dipaparkan oleh Eagleton. Kritik sastra materialistik mangasumsikan bahwa teks sastra tidak bertindak pasif, tetapi<br />secara aktif menentukan proses produksi dan struktur ideologi yang membentuknya. Karya sastra merupakan produk<br />interaksi dan artikulasi aspek eksternal dan internal teks. Skema kritik sastra materialistik memosisikan aspek<br />eksternal berada di luar teks yang terdiri atas kontituen-kontituen ideologi yang meliputi: corak produksi umum,<br />ideologi umum, corak produksi sastra, ideologi kepegarangan, dan ideologi estetik. Internal teks merujuk pada<br />ideologi teks yang merupakan produk dari interaksi dan artikulasi kontituen-kontituen eksternal teks yang telah<br />dijabarkan sebelumnya dan membentuk serangkaian tegangan, pengolahan dan transformasi. Hasil Penelitian<br />ini menunjukkan bahwa teks yang berupa Teks Sastra dalam Majalah Pandji Poestaka merupakan hasil artikulasi<br />dominasi kekuasaan Jepang yang menerapkan sistem pemerintahan fasisme-militersme. Mobilization and Control <br />merupakan teknik Jepang guna mendominasi kekuatan dan relasi produksi di Indonesia. Dominasi tersebut<br />mengakibatkan tekanan dan ketimpangan dalam masyarakat, sehingga memunculkan kontestasi ideologi yang<br />diusung oleh para pejuang nasionalis, gerakan bawah tanah, hingga pemberontakan masyarakat kelas bawah yaitu<br />petani. Simpulannya pemberontakan tesebut melahirkan ideologi nasionalisme, sosialisme hingga anarkisme yang<br />memiliki cita-cita yang sama yaitu semangat kebebasan, anti imperialisme, kemerdekaan dan bayangan akan sebuah<br />bangsa (nation). <br /> <br />Kata Kunci: Struktur Ideologi, Teks Sastra Pandji Poestaka, Materialisme Eagleton.<br /> <br /> <br />ABSTRACT<br /> <br />This study describes the ideology structure of Teks Sastra in Pandji Poestaka magazine during the Japanese <br />colonial Indonesia (1943-1945). Theory applied in this study is Eagleton’s materialism. This critic concerns on how<br />a literary work acts in the process of production and in shaping the ideology structure. In this case, a literary work<br />is regarded as a product of interaction and articulation in external and internal aspects of the text. The materialism<br />critic places the external aspect outside the text, includes ideology constituents, such as general mode of production,<br />general ideology, literary mode of production, author ideology, and aesthetic ideology. Meanwhile, this critic refers<br />the internal aspect to ideology of the text. This ideology is a product of those constituents’ interaction and<br />articulation that form a sequence of exertions, accomplishment, and transformation. The result of the study<br />shows that the text Teks Sastra in Panjdi Poestaka magazine is articulation of Japanese domination that applied<br />fascism-militarism in their colonial. In order to dominate the strength and the production relation in Indonesia,<br />Japan also uses mobilization and control technic. Therefore, there is inequality in society and they are pressured.<br />This leads the society to do many kinds of struggle to fight the Japanese domination. The struggles produce the</p><p><br />ideology of nationalism, anti-imperialism. Besides, Indonesian wants to reach the Independence and to have a<br />nation.</p><p>Key Words: Structure of Ideology, Teks Sastra Pandji Poestaka, Materialism, Eagleton.</p>
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Putra, Pebri Prandika. "IDEOLOGI DAN TEKNIK PENERJEMAHAN FRASA PADA BUKU BIOGRAFI SUHARTO (A POLITICAL BIOGRAPHY) DARI BAHASA INGGRIS KE DALAM BAHASA INDONESIA KARYA R.E. ELSON (STUDI ANALISI ISI)." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 4, no. 1 (August 26, 2019): 27. http://dx.doi.org/10.29300/ttjksi.v4i1.2220.
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Abstract: Ideology in the translation process is important in deciding towards what kind of direction the translation will go. If the primary purpose of the translation is to promote the culture and techniques, it is considered adequate to choose the foreignization over the domestication as the ideology of the translation when it comes to the translation of culture-specific items. It also discussed those techniques used in the object of the research. The object of the research was A Political Biography of Suharto. This research was content analysis where focus on the object and the researcher as instrument. The result of this reserach found out that the most ideology used was domestiction and the technique was pure borrowing. There was significant relationship between domestication ideology and pure borrowing. It was meant The technique oriented to source language Abstrak: Ideolgy dalam proses penerjemahan sangat penting dalam menentukan kemana arah terjemahan dituju. Jika tujuan utama penerjemahan adalah untuk mengenalkan ideology dan teknik maka perlu mempertimbangkan idelogy lokal atau asing yang harus digunakan dalam pengembangan budaya bahasa. Penelitian ini juga mendiskusikan teknik yang digunakan dalam proses penerjemahan objek. Objek penelitian ini adalah buku biografi politik Suharto. Metode penelitian yang digunakan adalah analisis isi dan peneliti sebagai instrumennya. Hasil dari penelitian ini ditemukan bahwa ideologi yang paling banyak digunakan adalah lokal dan tekniknya adalah peminjaman alami. Terdapat hubungan erat antara ideologi lokal dan teknik tersebut yang artinya penerjemah telah berorientasi pada bahasa sumber (bsu)
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Latupeirissa, David Samuel, I. Ketut Darma Laksana, Ketut Artawa, and I. Gusti Ayu Gde Sosiowati. "Revealing ideology of political speech." International research journal of management, IT and social sciences 6, no. 2 (March 31, 2019): 79–91. http://dx.doi.org/10.21744/irjmis.v6n2.654.
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In this paper, we reflect on the ideology of political language delivered in political speech. We believe that language in political speech is a tool to spread hidden ideology. The impact of ideology can be positive, or it can also be negative for a nation. Our reflection deals with the revelation of ideology in the political speech text of the Indonesian politician, as well as Indonesian first president, Soekarno. Be based on grounded theory, we examined an important text of political speech that was delivered by Soekarno. The examination applied three main procedures to reveal ideology in text of political speech. The procedures are 1) by analyzing the main rhetorical devices that are used by the politician, 2) by analyzing the construction of the whole text, and 3) by reviewing the context of the situation and the background of the politician. As the results of applying the procedures, it was found that the ideologies of Soekarno’s political speech were ‘unity as the most important value for Indonesia’, revolution as the soul of Indonesia’ and, ‘imperialism as the main enemy of Indonesia’.
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Rofiq, Ahmad Choirul. "Ideal Relationship Between Pancasila and Indonesian Muslims." ARISTO 8, no. 2 (June 1, 2020): 260. http://dx.doi.org/10.24269/ars.v8i2.2451.
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After successfully proclaiming the proclamation of independence, the Indonesian people made an agreement to ratify the Pancasila as the basis of the Indonesian nation. The Pancasila values were explored directly from the noble values possessed by the Indonesian people before Indonesian independence. This paper through library research concludes that the Pancasila historically underwent its dynamics since the Old Order government until the Reform Era, especially in its ideological process among plural Indonesian society. The ideology of Pancasila has been confronted with other ideologies, such as communist ideology and Islamic ideology which seeks to create an Indonesian nation in accordance with each ideology. Although the teachings of Islam are not contrast to the Pancasila, but the political movement of some Indonesian Muslims to establish an Islamic state or Khilafah in Indonesia clearly contradicts the spirit of Pancasila because Indonesia is a nation achieved by agreement of all Indonesian people with their various religions. Therefore, the Indonesian Muslims (as well as other non-Muslims) must prove their main role in maintaining the continuity of Pancasila and the unity of Indonesia with its Bhinneka Tunggal Ika. Besides, the Government leaders of Indonesia together with all Indonesian society must practice the holy values of Pancasila, maintain the unitary of the Indonesian nation, and realize a prosperous Indonesia based on the Pancasila.
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Rofiq, Ahmad Choirul. "Ideal Relationship Between Pancasila and Indonesian Muslims." ARISTO 8, no. 2 (June 1, 2020): 274. http://dx.doi.org/10.24269/ars.v8i2.2459.
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After successfully proclaiming the proclamation of independence, the Indonesian people made an agreement to ratify the Pancasila as the basis of the Indonesian nation. The Pancasila values were explored directly from the noble values possessed by the Indonesian people before Indonesian independence. This paper through library research concludes that the Pancasila historically underwent its dynamics since the Old Order government until the Reform Era, especially in its ideological process among plural Indonesian society. The ideology of Pancasila has been confronted with other ideologies, such as communist ideology and Islamic ideology which seeks to create an Indonesian nation in accordance with each ideology. Although the teachings of Islam are not contrast to the Pancasila, but the political movement of some Indonesian Muslims to establish an Islamic state or Khilafah in Indonesia clearly contradicts the spirit of Pancasila because Indonesia is a nation achieved by agreement of all Indonesian people with their various religions. Therefore, the Indonesian Muslims (as well as other non-Muslims) must prove their main role in maintaining the continuity of Pancasila and the unity of Indonesia with its Bhinneka Tunggal Ika. Besides, the Government leaders of Indonesia together with all Indonesian society must practice the holy values of Pancasila, maintain the unitary of the Indonesian nation, and realize a prosperous Indonesia based on the Pancasila.
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Fakih, Farabi. "Reading Ideology in Indonesia Today." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 171, no. 2-3 (January 1, 2015): 347–63. http://dx.doi.org/10.1163/22134379-17102007.
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Fauzi, Agus. "Agama, Pancasila dan Konflik Sosial di Indonesia." e-Journal Lentera Hukum 4, no. 2 (August 29, 2017): 122. http://dx.doi.org/10.19184/ejlh.v4i2.5295.
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During Reformasi Era, Indonesia has still had serious social issues with reference to social clashes and religious violence. The contestation between majority and minority and the monopoly of interpretation of Pancasila as a state ideology have dominated public sphere which affects on the increase of social clash with various backgrounds. The increase of social clash including religious violence results in the uncertainty whether or not Pancasila as a state ideology is capable of tackling contemporary Indonesian realities. Moreover, Pancasila also needs to tackle religious transnationalism ideology which has spread across the nation and receive positive sympathy from some Indonesians. Based on these realities, this writing aims to examine dimension of divinity and humanism in Pancasila and then propose an ideal concept of the divinity in the framework of Indonesian unity.
Keywords: Pancasila, Religious Conflict, Indonesia and Ideology
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Michael, Tomy. "KORELASI KOMUNISME DALAM DEMOKRASI DI INDONESIA." Refleksi Hukum: Jurnal Ilmu Hukum 1, no. 1 (December 17, 2016): 15. http://dx.doi.org/10.24246/jrh.2016.v1.i1.p15-28.
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<p><strong>Abstrak</strong><br />Komunisme di Indonesia memiliki stigma buruk akibat bercampurnya dengan unsur politik.<br />Hal ini secara khusus tampak dalam proses pemilihan ketua partai di Indonesia, di mana<br />pada setiap Anggaran Dasar/Anggaran Rumah Tangga kepartaian secara tidak langsung<br />menyiratkan komunisme sebagai ideologi terlarang. Oleh karenanya, muncul paradigma<br />dalam masyarakat bahwa komunisme adalah ideologi yang sesat. Tulisan ini menunjukan<br />bahwa Komunisme tidak memiliki korelasi dalam proses pemilihan ketua partai politik.<br />Proses pemilihan ketua partai politik tidak akan berjalan secara demokrasi apabila dalam<br />Anggaran Dasar/Anggaran Rumah Tangga suatu partai politik tidak mendapatkan legalisasi<br />dari Pemerintah.<br /><br /><strong>Abstract</strong><br />Communism has unfortunately had a bad reputation in Indonesia as a result of the tendency<br />to blend this ideology with political elements. This is particularly apparent in the<br />process of selecting a party chairperson in Indonesia, in which the Statute/Articles of Association of any party indirectly implied that communism is a forbidden ideology. Therefore, the notion that communism is anunacceptable ideology could easily emerge among the members of society. This paper shows that Communism has in fact no significant correlation in the process of selecting the chairperson of a political party. The process of selecting the chair person of a political party will not run in a democratic way if the Statute/Articles of Association of a political party did not obtain previous legalization ofthe Government.<br /><br /></p>
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S, Laurensius Arliman. "Perlindungan Hukum Bagi Anak dalam Perspektif Pancasila dan Bela Negara." UNIFIKASI : Jurnal Ilmu Hukum 5, no. 1 (March 22, 2018): 58. http://dx.doi.org/10.25134/unifikasi.v5i1.754.
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Abstrak : Pancasila adalah Ideologi dan sumber dari segala pembentukan perturan perundang-undangan yang ada di Indonesia. Undang Undang Dasar Negara Republik Indonesia Tahun 1945 dan Undang Undang Bela Negara mengisyaratkan agar setiap masyarakat melaksanakan pertahanan negara, demi menjaga keutuhan NKRI. Tujuan penelitian ini adalah untuk menegtahui dan menganalisis bagaimana kedudukan Pancasila sebagai Ideology Indonesia? dan bagaimana mewujudkan perlindungan anak sebagai cita-cita bela negara. Metode penelitian yaitu metode pendekatan yuridis normatif yang menitik beratkan penggunaan bahan atau meteri penelitian data sekunder dengan di dukung oleh data kepustakaan. Hasil penelitain adalah Nilai-nilai luhur yang terkandung dalam Pancasila sebagai ideologi bangsa seharusnya bukan hanya untuk diketahui saja tetapi harus dimengerti yang kemudian diamalkan dikehidupan sehari-hari dalam berabagai aspek kehidupan. Perlakuan yang sama terhadap setiap warga Negara Indonesia (terkhususnya terhadap perlindungan anak) dalam bidang hukum, juga harus menerapakan nilai-nilai luhur yang terkandung dalam Pancasila dan Melalui bela negara akan terbangun karakter disiplin, optimisme, kerjasama dan kepemimpinan guna turut menjamin kelangsungan hidup bangsa dan negara. Kita sebagai warga negara wajib mengupayakan untuk membela negara. Kesimpulan, kita sebagai generasi penerus mempunyai kewajiban untuk memberi contoh bela negara, sesuai dengan arti atau pengertian bela negara Indonesia yaitu seperti belajar bersungguh-sungguh serta taat terhadap peraturan perundang-undangan. Hal itu diwujudkan dalam bentuk perlindungan anak berkelanjutan. Perlindungan anak berkelanjutan, akan menciptakan generasi penerus bangsa yang mempertahankan dan membela Negara Indonesia.Kata Kunci: Ideologi, Pancasila, Perlindungan, Anak, Bela Negara.�THE LAW PROTECTION OF CHILDREN IN THE PANCASILA� PERSPECTIVE AND STATE DEFENSE�Abstrak : Pancasila is a ideology and the source of any formulation of existing laws and regulations in Indonesian. The 1945 Constitution of the Republic Indonesia and the state defebse act of the Republic Indonesia, in order to maintan the integrety of NKRI. the aims to knows and analyze� how to� position of Pancasila as Ideology Indonesian and how to realize the protection of children as the ideals of satet defense,� This research method used normative juridical approach that emphasizes the use of naterials seconadry data with the support by literature study. The result of research is the noble values contained in Pancasila as the nation's ideology to know, understood which then must be practiced in everyday life in various aspects of life. The equal treatment of every citizen of Indonesia (especially against child protection) in the field of law, the application of values contained in Pancasila in the state defense that will build the character of discipline, optimism, cooperation and leadership, the form of ensuring the survival of the nation and state, we as citizens must strive to defend the country. In conclusion, we as the next generation have an obligation to be an example of defending the country, in accordance with the meaning or understanding of defending the state of Indonesia as in studying seriously and obedient to the laws and regulations. It is manifested in the form of sustainable child protection. The continuous child protection, will create the next generation of nation that defends and defends the State of Indonesia. Keywords: Ideology, Pancasila, Protection, Children, Defend State.
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Lumingkewas, Marthin Steven, Youke L. Singal, Roce Marsaulina, and Stenly R. Paparang. "PANCASILA DITEKAN, GEREJA TERTEKAN." Didache: Jurnal Teologi dan Pendidikan Kristiani 2, no. 1 (December 27, 2020): 1–17. http://dx.doi.org/10.55076/didache.v2i1.35.
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Dari waktu ke waktu Pancasila selalu menjadi topik utama dalam isu nasional di Indonesia. Semenjak dirumuskan dan dipergunakan sebagai ideologi negara yang merangkul dan mengayomi seluruh kepentingan dan golongan di Indonesia oleh bung Karno, Pancasila ternyata tidak pernah bebas dari kepentingan. Bung Karno dan Soeharto menggunakan Pancasila sebagai alat pukul bagi kelompok kanan dan kiri Indonesia. Pada akhirnya kelompok tertentu memberikan antipasti terhadap Pancasila dan ingin menggantikan ideologi yang merupakan hasil kompromi anak bangsa digantikan dengan ideologi syariah yang hanya mewakili golongan tertentu saja. Walaupun telah final kesepakatan piagam Jakarta tidak menjadi bagian dari lima dasar Pancasila, namun upaya-upaya mendongkel Pancasila sebagai ideologi negara terus bergulir sampai saat ini. Tekanan terhadap Pancasila; khususnya rongrongan terhadap sila pertama, ternyata berimbas terhadap gereja yang harus mengalami intimidasi, ancaman dan kekerasan sebagai hasil akhir dari intoleransi kebebasan beragama. Tujuan dari penelitian ini untuk memberikan gambaran melalui kajian sosial bagaimana tekanan terhadap Pancasila berimbas pada eksistensi dan operasional gereja di Indonesia. Diharapkan dengan mempergunakan metodologi atau kajian sosial ini diperoleh hasil atau deskripsi memadai bagaimana gereja melakukan langkah-langkah politis, etis dan konkrit dalam menyikapi keadaan ini.
From time to time Pancasila has always been the main topic in national issues in Indonesia. Since it was formulated and used as a state ideology that embraces and protects all interests and groups in Indonesia by Bung Karno, Pancasila has never been free from interests. Bung Karno and Suharto used Pancasila as a tool to deomolished Indonesian extrems religious and marxism groups. In the end, those groups gave antipasti against Pancasila and wanted to replace the ideology which was the result of the compromise of the nation's children to be replaced with sharia ideology which only represented certain groups. Even though the Jakarta charter agreement has been finalized, it does not become part of the five principles of Pancasila, but efforts to overthrow Pancasila as the state ideology continue to this day. Pressure on Pancasila; especially the undermining of the first precepts, it turns out to have an impact on the church which has to experience intimidation, threats and violence as the end result of intolerance of religious freedom. The purpose of this study is to provide an overview through social studies how the pressure on Pancasila affects the existence and operations of the church in Indonesia. It is hoped that by using this methodology or social study, adequate results or descriptions of how the church takes political, ethical and concrete steps in addressing this situation are expected.
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Bhagaskoro, Pradipto, Rommel Utungga Pasopati, and Syarifuddin Syarifuddin. "Pancasila Dalam Interaksi Kearifan Lokal Dan Ideologi Transnasional." Jurnal Inovasi Ilmu Sosial dan Politik 1, no. 2 (October 19, 2019): 112. http://dx.doi.org/10.33474/jisop.v1i2.4806.
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Today, 'transnational ideology' is much assumed as a threat for Indonesian local wisdom. Then, how can local wisdom survive amid the spread of transnational ideology? In essence, current recognized Indonesian religions, even coming from outside Nusantara, are well received because of their interaction with local conditions. These religions open, understand, and accommodate local conditions in order to conform to their teachings. The key point of religious life in Indonesia is the spectrum of its understanding with local wisdom. This paper describes the interaction between local wisdom and transnational ideology in Indonesia and how Pancasila should function in this condition. The first part of this paper describes local wisdom as a cultural product and its habitual manifestations. Second, explanations of transnational ideology and its relations to religions in Indonesia. Third, Pancasila is a reflection of local Indonesian wisdom and a path of interaction with any party, including transnational ideologies that are not yet understood. Fourth, conclusion that explains Pancasila as a form of nation-state presence that provides further understanding for local wisdom towards transnational ideology. This condition may happen as long as the spirit of mutual understanding becomes the basis for every interaction that may come.
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Muna, Nalal. "Indonesia dalam Film Balibo Five." Jurnal Penelitian Pers dan Komunikasi Pembangunan 21, no. 1 (June 20, 2017): 1–19. http://dx.doi.org/10.46426/jp2kp.v21i1.52.
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Indonesia is described as cold-blooded, brutal, sadistic, cruel and inhumanity like a monster in Australian film, Balibo Five. This research aims to describe the representation of Indonesian in cinematography package and to find the dominant ideology. Semiotic is used to answer these objectives by observing three level of signs e.g. reality, representations and ideology. The result shows that there are some forms of violation which committed by Indonesian special forces troops such as assassination, torture, persecution and other cruel and human degrading treatment that violate human rights and accused them as war criminal. In addition, dominant ideology which operates is in form of demonization, dehumanization and sentiment towards Indonesia. Based on the result, this film become propaganda which potentially influence its viewer the spirit of anti-Indonesia especially amongst Australian to sympathize and uphold justice for the victims.Keywords: indonesia, balibo five, film, representation, semiotics
ABSTRAKIndonesia dalam film Balibo Five digambarkan sebagai yang kejam, brutal dan tidak manusiawi seperti sosok monster. Penelitian ini mengungkap penggambaran Indonesia dan makna di balik penggambaran sinematografi film. Analisis semiotika digunakan untuk membaca tanda-tanda sinematografi yang menyusun film tersebut dengan melihat pada tigal level tanda yakni level reality, representations dan ideology. Hasil penelitian ini menunjukkan bahwa dalam Balibo Five banyak sekali menonjolkan tindak kekerasan yang dilakukan oleh tentara Indonesia seperti pembunuhan, penyiksaan, penganiayaan dan lain sebagainya yang merujuk pada pelanggaran HAM dan kejahatan perang. Dominan ditampilkan dalam bentuk penyerupaan terhadap setan, merendahkan martabat manusia dan penyebaran kebencian. Ini merupakan media propaganda anti-Indonesia yang menyulut sentimen terhadap Indonesia serta mempengaruhi warga Australia agar bersimpati dan berpartisipasi untuk menegakkan keadilan terhadap para korban tersebut.Kata kunci : indonesia, balibo five, film, representasi, semiotika
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Setiawan, Refly, Melinda Esti, and Viktor V. Sidorov. "Islam and Politics in Indonesia." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 731–40. http://dx.doi.org/10.22363/2313-1438-2020-22-4-731-740.
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The Republic of Indonesia is characterized by ethnic and religious diversity. Islam is the most widespread religion in Indonesia and most of the Indonesian population is Muslim. Indonesian society is based on the principles of religious tolerance. The equality of people is the most important socio-political value of the Indonesian society, which guarantees an equality for allpeople, regardless of their ethnicity, religion or social class. Religion can be the foundation that can strengthen the country and become the foundation for development. At the same time, religion may not be the official state ideology. We study the relationship between religion and state in Indonesia. What problems arise in the relationship between religion and the state? This study aims to find out how Islam and politics in Indonesia are in harmony with the ideology of the Indonesian nation and how religious values can support moral foundations of Indonesian politics. We used analyze secondary sociological data and studied researches of the largest Indonesian academics on the problems of the relationship between religion and politics. We used the method of library research with abstracting and collecting data. A new set of scientific sources in the Indonesian language is being introduced into scientific circulation. The results of the study showed that Indonesia is not a democracy based on the principles of democratic processes of Western Europe. The peculiarity of Indonesia lies in the interaction of religious values and the politics. Indonesian politics is characterized by religious tolerance. At the same time, religious and cultural values are incorporated into the political practices of Indonesia in the form of moral and ethical guidelines. Thus, Indonesia is not a religious or secular country, but a country where religious values are the moral and ethical main ideology of state development.
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Azizah, Nurul. "Islamisme: Ideologi Gerakan Kahar Mudzakkar di Sulawesi Selatan 1952-1965." JURNAL PENELITIAN KEISLAMAN 15, no. 2 (January 22, 2020): 95–104. http://dx.doi.org/10.20414/jpk.v15i2.1585.
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Abstrak: Dalam wacana Historiografi nasional Indonesia, Gerakan Kahar Mudzakkar di Sulawesi Selatan merupakan bagian dari gerakan Darul Islam/Tentara Islam Indonesia (DI/TII) yang berpusat di Jawa Barat, meskipun dalam kenyataannya Kahar telah memulai gerakannya lebih awal sebelum dia memutuskan bergabung dengan DI/TII. Telah banyak tulisan yang membahas gerakan ini. Namun, artikel ini fokus membahas implementasi ideologi Islamisme dalam gerakan Kahar Mudzakkar. Temuan artikel ini menunjukkan bahwa Islam sebagai ideologi gerakan terwujud dalam sebuah konstitusi yang disebut Piagam Makkalua. Dia mulai mengumpulkan pajak, mendirikan organisasi, organisasi pemuda, organisasi kaum perempuan, semua atas nama negara Islam. Kahar juga memberikan penekanan-penekanan pada komunitas penganut kepercayaan lokal dan nasrani sehingga menimbulkan penolakan terhadapnya.
Title: Islamism: Ideology of the Kahar Mudzakkar Movement in South Sulawesi 1952-1965
Abstract: In Indonesian national historiography, Kahar Mudzakkar Movement in South Sulawesi is part of the Darul Islam / Islamic Armed Forces of Indonesia (DI/TII) movement based in West Java, although in reality, Kahar had started his movement earlier before he decided to join DI/TII. There have been many writings that discuss this movement. However, this article focuses on discussing the implementation of the ideology of Islamism in the Kahar Mudzakkar movement. the findings of this article show that Islamism as a movement ideology is embodied in a constitution called the Makkalua Charter. He began collecting taxes, establishing organizations, youth organizations, women’s organizations, all in the name of the Islamic state. Kahar also stresses the community of local and Christian believers that causes rejection of it.
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Priana, I. Made. "Membidik Arus Globalisasi dari Perspektif Idiologi Indonesia." SANCTUM DOMINE: JURNAL TEOLOGI 4, no. 2 (December 19, 2016): 9–18. http://dx.doi.org/10.46495/sdjt.v4i2.22.
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This paper tries to explain globalisation in light of Indonesian ideology as contained in the Pancasila. Having grasped the current of globalisastion informed by the values of Pancasila, we must drive the current of globalisation in keeping with the spirit of Indonenesia. In other words, the identityand values of Indonesia must inform anddrive globalisation. The ideology of Indonesia has to become the soul of globalisation. Globalisation without the spirit of Indonesia will not help us to reach the goals of our Nation, the wellbeing of Indonesian. On the contrary, globalisation informed by the spirit of Indonesia is will help us to embody the aim of our Nation, which is the wellbeing of all Indonesians.
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Satiyoko, Yohanes Adhi. "MENATA DIRI DAN MENEGAKKAN PANCASILA: KAJIAN TERHADAP GEGURITAN DALAM MAJALAH-MAJALAH BERBAHASA JAWA DI YOGYAKARTA PASCA KEMERDEKAAN SAMPAI DENGAN TAHUN 1966." JENTERA: Jurnal Kajian Sastra 6, no. 1 (June 30, 2017): 64. http://dx.doi.org/10.26499/jentera.v6i1.270.
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Recognizing Pancasila within Indonesian national and governmental life dynamic activities story could be comprehended through some guritan expression as written and published during postindependence to 1966 era in Javanese magazines, Praba, Kembang Brayan, and Medan Bahasa Basa Djawi. Review to those guritans was conducted using sociology theory by Janet Wolff by presenting social cultural phenomena in postindependence to 1966 era and interpreting content of guritans as written and published at that era. The result shows that the content of the guritans is ideology to as citizens to self reconcile and stand up Pancasila as dasic ideology of Negara Kesatuan Republik Indonesia ABSTRAK Mengenal kembali Pancasila dalam dinamika perjalanan kehidupan berbangsa dan bernegara Indonesia dapat dipahami melalui ekspresi beberapa guritan yang ditulis dan diterbitkan masa pascakemerdekaan dengan tahun 1966 di majalah berbahasa Jawa, Praba, Kembang Brayan, dan Medan Bahasa Basa Djawi. Kajian terhadap guritan-guritan tersebut dilakukan dengan teori sosiologi sastra Janet Wolff, yaitu dengan melihat fenomena sosial budaya yang terjadi pada masa pascakemerdekaan sampai dengan tahun 1966 dan menafsirkan isi guritan-guritan yang ditulis dan diterbitkan pada masa itu. Hasil pembacaan terhadap guritan-guritan tersebut menunjukkan sebuah ideologi untuk mengajak masyarakat menata diri dan menegakkan Pancasila sebagai dasar ideologi Negara Kesatuan Repiblik Indonesia.
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Mufida, Siti, and Mustolehudin. "NEW MEDIA DAN KONFLIK EKSTRIMIS PEREMPUAN INDONESIA." Jurnal Bimas Islam 13, no. 2 (December 15, 2020): 345–70. http://dx.doi.org/10.37302/jbi.v13i2.231.
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Abstrak
Tulisan ini bertujuan menganalisis dampak new media terhadap para perempuan yang aktif berselancar di dunia maya terutama dalam hal ideologi keagamaan yang mengarah pada pemikiran dan gerakan ekstrimis. Penelitian ini menggunakan metode kajian literatur. Data diperoleh dari situs-situs online dan di analisis dengan analisis wacana. Hasil penelitian menunjukkan bahwa, new media memiliki pengaruh besar yang dapat merubah ideologi sekelompok perempuan dari inklusif menjadi ekslusif. Beberapa faktor yang mempengaruhi kelompok perempuan di Indonesia berhaluan ekstrim adalah karena adanya rasa ketidak-adilan, kebutuhan emosional, kemiskinan (faktor ekonomi), ketidakpuasan terhadap pemerintah, dan disebabkan ingin menegakkan khilafah. Ideologi yang dikembangkan oleh situs-situs berhaluan ekstrim adalah seputar narasi hijrah, jihad, khilafah, dan intoleransi.
Kata Kunci: New Media, Perempuan, Ekslusif, Gerakan Ekstrimis
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Abstract
This paper aims to analyze the impact of new media on women who actively surf in cyberspace, especially in terms of religious ideology that leads to extremist thoughts and movements. This research uses literature study method. Data obtained from online sites and analyzed by discourse analysis. The results of the research show that new media has a major influence which can change the ideology of women's groups from inclusive to exclusive. Some of the factors that influence women's groups in Indonesia to take extreme positions are due to a sense of injustice, emotional needs, poverty (economic factors), dissatisfaction with the government, and wanting to establish a caliphate. The ideologies developed by sites with extreme tendencies revolve around the narrative of hijrah, jihad, khilafah, and intolerance.
Keywords: New Media, Women, Exclusive, Extremist Movements
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Budiarta, I. Wayan. "PANCASILA SEBAGAI IDEOLOGI PENDIDIKAN KRITIS DAN HOLISTIK DI INDONESIA." Jurnal Media Komunikasi Pendidikan Pancasila dan Kewarganegaraan 1, no. 2 (October 17, 2019): 73–81. http://dx.doi.org/10.23887/jmpppkn.v1i2.48.
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Tidak banyak yang menyadari bahwa sebuah praktik pendidikan dalam kelompok masyarakat sesungguhnya merupakan perwujudan dari orientasi ideologis yang dianut oleh masyarakat tersebut. Ideologi sebagai pandangan filosofis memberikan jawaban atas pertanyaan-pertanyaan mendasar tentang pendidikan, baik tentang hakikat dan eksistensi pendidikan hingga praktek-paktek pendidikan. Idiologi pendidikan juga dapat menjelaskan tentang bagaimana peranan pendidikan untuk melegitimasi atau melanggengkan sistem dan struktur sosial masyarakat yang ada dan berperan kritis dalam melakukan proses pembaharuan masyarakat dan transformasi budaya menuju dunia yang lebih baik dan lebih adil. Namun dari hal-hal yang ideal tadi ternyata bangsas kita masih memiliki sekelumit persoalan dalam bidang implentasi Idiologi dalam dunia pendidikan. Kegagalan sistem pendidikan kita bukan terletak pada masalah lemahnya pendidikan mencerdaskan rakyat, akan tetapi terletak pada masalah ketidakmampuan pendidikan kita dalam menyadarkan rakyat terhadap permasalahan hidup yang nyata. Tujuan dari kajian ini adalah dalam rangka mengoptimalkan fungsi pendidikan dalam proses memanusiakan manusia (humanisasi) sehingga peserta didik dan masyarakat memiliki kesadaran kritis secara personal maupun kolektif; dalam pandangan pendidikan yang membebaskan masyarakat dari dominasi ideology tertentu yang tidak sesuai dengan kepribadian bangsanya yakni dengan pembangunan pendidikan kritis di Indonesia berlandaskan nilai-nilai ideologi Pancasila.
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Muqsith, M. A., V. L. Muzykant, R. G. Tayibnapis, and R. R. Pratomo. "Revolutionizing Pancasila as the ideology of Indonesians." RUDN Journal of Sociology 22, no. 4 (December 30, 2022): 860–71. http://dx.doi.org/10.22363/2313-2272-2022-22-4-860-871.
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This article examines whether Pancasila as the sole principle and ideology and state philosophy is reflected in the Indonesian society. Understanding and appreciation of the values of Pancasila ideology are often considered only as a jargon, i.e., in the verbal perspective. Its implementation is neglected due to lack of insight and knowledge about Pancasila and not knowing its basic principles. Pancasila, which consists of five precepts, includes a series of attitudes and knowledge as well as hopes from the struggle of the Indonesian people to gain independence, and is regulated in the Pancasila state. The first precept is about God the Almighty ( Ketuhanan yang Maha Esa ); the second precept is about just and civilized humanity ( Kemanusiaan yang adil dan beradab ); the third precept claims the ‘unity of Indonesia’ ( Persatuan Indonesia ); the fourth precept claims democracy led by wisdom in the representative deliberation; the fifth precept claims social justice for all Indonesian people ( Keadilan sosial bagi seluruh rakyat Indonesia ). Pancasila is the source of all laws in the Constitution of the Republic of Indonesia, which constitutes it as a sovereign and prosperous country supporting the wealth of its people, the divinity in the One and Only, freedom of religion, respect for diversity and pluralism, and building a democratic state. Social problems that often occur in every society usually start from breaking the law, dangers of the extremism doctrine, and criminal acts of corruption that can damage the grassroots of Pancasila. Therefore, to defend the country and strengthen the basic precepts of Pancasila, it is necessary to understand and deepen the practice of Pancasila in the ideology of nationalism and democracy.
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Fenton, Adam James. "Change and Continuity in Indonesian Islamist Ideology and Terrorist Strategies." Al-Jami'ah: Journal of Islamic Studies 52, no. 1 (April 8, 2015): 1. http://dx.doi.org/10.14421/ajis.2014.521.1-24.
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<p>The “Islamisation” of Indonesia has exerted a transformative force on every aspect of Indonesian society. That process continues today. It has created streams of change and continuity in thoughts, ideologies and practices, of enormous complexity. Strict doctrinal interpretation of Koranic text is not a new phenomenon, contrary to what some reports in the mass media might suggest. Its roots stretch back at least as far as the 1800s with the outbreak of violent conflicts between those urging a stricter, scripturalist application of Islam, and those adhering to traditionalist and colonialist ideologies --culminating in the Padri war of West Sumatra of 1821-38. Indicating an ostensible continuity of ideology, modern extremist ideologues, such as Abu Bakar Bashir, urge their followers toward violent conflict and terrorist actions based on an ideology of strict “Middle Eastern” interpretation of fundamental Islamic tenets. This paper argues that the strategies of those carrying out radical and violent ideologies are undergoing change, as are the strategies of the authorities tasked with combating them. Radical groups have displayed a shift away from large-scale, attacks on symbolic foreign targets towards low-level violence primarily aimed at law enforcement authorities. Authorities, on the other hand, have shown a greater tendency to shoot dead those suspected of involvement with violent radical groups. This paper will examine the changing strategies of violent radical groups and the continuity, and evolution, of the underlying Islamic ideology that provides religious justification for their violent acts. The paper will argue that engaging Indonesia’s politically active youth in an ideological dialogue on Islamism and democracy provides the best prospect for disengagement from, and breaking the cycle of recruitment for, radical violence and terrorism.</p><p>[Proses panjang Islamisasi di Indonesia telah menghasilkan kekuatan transformatif di seluruh aspek kehidupan masyarakat Indonesia. Proses ini terus berlangsung hingga sekarang serta menciptakan gelombang perubahan berkesinambungan dalam pemikiran, ideologi, dan praktik-praktik dalam kompleksitas yang rumit. Penafsiran kaku atas ayat-ayat Quran sebenarnya bukanlah sesuatu yang baru, berbeda dengan apa yang selama ini diasumsikan di media. Fenomena seperti ini dapat dirunut kembali pada era 1800an, khususnya pada konflik bersenjata yang terjadi antara penganjur penerapan tekstual ajaran Islam dengan para penganut ideologi tradisional dan penjajah, yang berpuncak pada Perang Padri di Sumatra Barat tahun 1821-38. Dengan ideologi serupa, para ideolog modern dari kelompok garis keras, seperti Abu Bakar Bashir, mendorong pengikutnya untuk melakukan aksi kekerasan dan teror dengan mendasarkan diri pada ideologi ala Timur Tengah dengan penafsiran dasar-dasar Islam secara kaku. Tulisan ini mendalilkan bahwa strategi kelompok yang mengusung ideologi radikal dan kekerasan terus mengalami perubahan seiring perubahan strategi penguasa dalam menghadapi mereka. Strategi kelompok radikal telah berubah dari penyerangan berskala besar terhadap simbol-simbol asing bergeser pada kekerasan berskala kecil terutama pada persoalan penerapan hukum. Pemerintah, di sisi lain, cenderung mengambil tindakan tegas terhadap mereka yang diduga terlibat kekerasan kelompok radikal. Tulisan ini juga melihat perubahan-perubahan dan kesinambungan strategi dari kelompok radikal serta evolusi ideologi Islam yang menjustifikasi aksi-aksi kekerasan. Kesimpulan lainnya adalah bahwa keterlibatan kalangan muda dalam kegiatan dialog mengenai Islam dan demokrasi menjadikan mereka terhindar sekaligus memutus rantai rekrutmen gerakan radikal dan terorisme.]</p>
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Siswanto, Siswanto. "Pancasila as Strategy to Prevent Proxy War." Jurnal Pertahanan 3, no. 2 (December 18, 2017): 141. http://dx.doi.org/10.33172/jp.v3i2.218.
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<p>This article aim to contribute an idea regarding the importance of returning Pancasila as the state ideology and way of life to prevent Indonesia from going into deeper trap of nation problems. Pancasila as the ideology and life perspective has been abandoned by most of Indonesian citizens. It is not surprising that the Indonesian people are exposed to several national issues, such as horizontal conflicts, moral crises, economic disparities, and the threat of disintegration. All of this problem has a potential to trigger proxy war. This article is using three dimension framework of ideology, including, reality, ideal, and flexibility dimension. This study conclude that actualizing Pancasila may address the nation issues in Indonesia.</p>
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Fahmi, Muhammad, Irwan Abdullah, Ratna Noviani, and Wening Udasmoro. "DISKURSUS ISLAM DALAM KONSTRUKSI MEDIA DI INDONESIA." LiNGUA: Jurnal Ilmu Bahasa dan Sastra 10, no. 2 (January 18, 2016): 55. http://dx.doi.org/10.18860/ling.v10i2.3214.
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<p>This paper aims to examine how the secular media in Surakarta represent Islam in the case of Charlie Hebdo. Therefore, this study used discourse analysis of Theo van Leeuwen focusing on how the subject or actor of the show in the media. This study concluded that the media represent Islam not only with “Western ideology” through idioms such as radical Islamist militants and terrorists, but also with "Islamic ideology". It is done through the construction of Islam as a religion of moderation and delegitimize Charlie Hebdo as magazine satyr abusing freedom. Various strategies are used ranging from strategy passivation to interdetermination. In this case, there are two poles of attraction in both media, namely the Western and Islamic ideology. If both media are quoting from Western sources, the Western ideology dominates the media narrative. Conversely, when both media used Islamic sources, the influence of Islamic ideology dominates the narrative of both media.</p><p> </p>
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Husni, Zainul Mu’ien. "NU DI TENGAH PUSARAN IDEOLOGI-IDEOLOGI TRANSNASIONAL." JURNAL ISLAM NUSANTARA 2, no. 1 (June 20, 2018): 45. http://dx.doi.org/10.33852/jurnalin.v2i1.68.
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This paper presents the existence of Nahdlatul Ulama' (NU) in the midst of the emergence of a new flow and ideology that developed in Indonesia. Although Indonesia is not an Islamic ideology, the growing Islamic population in Indonesia makes Indonesian Muslims an easy target for activists of Islamic movements from outside Indonesia to campaign for their movement to become a major movement in Indonesia. Currently, there are many streams and religious ideologies which are crucially opposed to Ahlus Sunnah wal Jamaah (ASWAJA), such as Shia, Wahabi, Hizbut Tahrir, or known as Islam Transnasional, a movement that is not native to Indonesia. The existence of this political organization is not born from the struggle of identity to Indonesia-an authentic, but rather moved, taken or imported from other countries that tend not to fit the context to Indonesiaan. Islam Transnasional is another name for radical Islam, Islam Kanan, Islamic fundamentalism and puritanical Islam. Ironically, they came at almost the same time, thereby posing a challenge for Nahdlatul Ulama 'organization in its organizational development and dakwah. Therefore, each of these groups makes the Nahdlatul Ulama residents' targets to be recruited into their cadres. Therefore, we need to be alert to the organization, so the unity of the Unitary State of Indonesia remains intact and maintained in accordance with the purpose and desire founding father
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Hadi, Kisno, and May Linda Sari. "FUNDAMENTALISME RADIKAL DALAM PEMIKIRAN DAN GERAKAN POLITIK KEAGAMAAN DI INDONESIA: STUDI KASUS PEMBUBARAN HIZBUT TAHRIR INDONESIA (HTI)." Jurnal Ledalero 20, no. 2 (December 21, 2021): 159. http://dx.doi.org/10.31385/jl.v20i2.233.159-173.
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<em>This article describes on radical fundamentalism group named Hizbut Tahrir Indonesia (HTI). Fundamentalism is a concept, an idea that lives in political thought and religious political movement which is recognized blooming out in Indonesia as a side product of reformation era in 1998. Because of its ideology was consider as an opposite to Indonesian ideology and law, HTI then disbandment by Indonesian government. This article is a library research that uses a descriptive qualitative method. There are three Research results i.e., firstly, radical fundamentalism is a thought and a religious-political movement of a group that strictly carries out religious teachings. And these concepts exist in all religions. Secondly, although activities and political movements of HTI were stopped by government, its concept and movement are still running by many other religious group. And thirdly, the thought and political movement of HTI and other religious fundamentalist groups needs to be criticized to add insight into ideology.</em><br /><br /><strong>Key words:</strong> Radical Fundamentalism, Hizbut Tahrir Indonesia, Religious Thought and Political Movement.<br /><br />
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el Hadi, Firdaus, Md Azalanshah Md Syed, and Hamedi Mohd Adnan. "Pancasila: Ideologi dan Cabaran dalam Perkembangan Filem Indonesia." Jurnal Pengajian Media Malaysia 19, no. 1 (June 1, 2017): 57–73. http://dx.doi.org/10.22452/jpmm.vol19no1.4.
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This qualitative study examines political ideology mainly on Pancasila and its association in the development of Indonesian films. Like other countries, Indonesia has undergone a change of political system from time to time. Indonesian Ideology and its political system evolved in three phases: Orde Lama (the old order), Orde Baru (the new order) and Orde Reformasi (the reformed order) that directly or indirectly form the narrative and plot of popular Indonesian films. As a policy of the nation-state, pancasila that emerged during the era of Orde Lama is influential not only to enlight the creation of national identity but to form popular views in various contexts including filmmaking. Thus, this study will analyse the importance of Pancasila as a major element in the making of popular Indonesian films and various challenges to maintain its role as important ideology for establishing the national identity of the state.
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Yulianeta, Yulianeta, Siti Chamamah Soeratno, and Juliasih Kusharyanto. "Representation of Gender Ideology in Indonesia Novels: A Study of The Reformation Era Novel." Lingua Cultura 10, no. 1 (May 31, 2016): 31. http://dx.doi.org/10.21512/lc.v10i1.845.
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This research was based on a phenomenon that gender ideology practiced by a society might be reflected in the production of literary work. Thus, even though a novel is known as an imaginative work, its content and gender ideology could not be detached from social reality. The aims of this research were describing the role and gender identity, the types of gender ideology, and the gender relationship issues in the Indonesia novel written during reformation era. Gramsci’s theory of hegemony and gender perspective helped to describe the problems presented in this article. The formal object of this research was elaborating gender ideology presented in four novels written by Indonesian authors during reformation era, namely Saman by Ayu Utami, GeniJora by Abidah El Khalieqy, Nayla by Djenar Maesa Ayu, and Tanah Tabu by Anindita S. Tayf. The research method implemented was library research. This research showed the variety of ideologies that occupy literature as the site of struggle among ideologies. The results of the research are the four novels represent the patriarchal ideology, familialism ideology, ibuism ideology, and general gender ideology. The four gender ideologies create domestication of the position and the role of women. The existence and the organization of the gender ideology are supported by masculine hegemony in Indonesian culture.
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Silitonga, Tatar Bonar. "Tantangan globalisasi, peran negara, dan implikasinya terhadap aktualisasi nilai-nilai ideologi negara." Jurnal Civics: Media Kajian Kewarganegaraan 17, no. 1 (May 5, 2020): 15–28. http://dx.doi.org/10.21831/jc.v17i1.29271.
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Artikel ini bertujuan untuk menganalisis pengaruh globalisasi, peran negara, dan implikasinya terhadap aktualisasi nilai-nilai ideologi negara bagi Warga Negara Indonesia. Pendekatan yang digunakan dalam menjawab permasalahan adalah dengan studi literatur, observasi, dan wawancara. Dari hasil data ditemukan bahwa terdapat nilai-nilai globalisasi yang mempengaruhi pola pikir, sikap, dan perilaku sebagian warga negara yang didukung dengan konsistensi, ketegasan, dan penguatan peran pemerintah dalam merawat nilai-nilai kebersamaan. Selain itu juga berimplikasi untuk meredam eskalasi dan kegiatan yang menjurus pada perilaku yang menonjolkan sentiment primordial serta berimplikasi memantapkan persepsi warga negara tentang pentingnya ideologi negara, walaupun tidak langsung mengakselerasi masyarakat mengaktualisasikan nilai-nilai ideology negara secara signifikan.-----This article aims to analyze the effect of globalization, the role of the state, and its implications for the actualization of state ideology values for Indonesian citizens. The approach used in answering problems is through literature study, observation, and interview. From the results of the data, it found that there are values of globalization that affect the mindset, attitudes, and behavior of some citizens supported by consistency, decisiveness, and strengthening the role of government in caring for the values of togetherness. It also has implications to reduce escalation and activities that lead to behaviors that highlight primordial sentiments and has implications for strengthening citizens' perceptions about the importance of state ideology. However, it does not directly accelerate the community to actualize state ideology values significantly.
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Natsif, Fadli Andi. "PANCASILA DALAM PERSPEKTIF HUKUM KONSTITUSI INDONESIA." Jurisprudentie : Jurusan Ilmu Hukum Fakultas Syariah dan Hukum 4, no. 2 (December 5, 2017): 122. http://dx.doi.org/10.24252/jurisprudentie.v4i2.4057.
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In the perspective of constitutional law, the affirmation of Pancasila as the basis and ideology of the nation and state of Indonesia is very clearly embodied in the Preamble of the 1945 Constitution. It is not necessary to be poured through the Act or MPR Tap, whose position can be changed someday and even abolished. Thus, the recognition of Pancasila's very firm and clear position brings the consequence that Pancasila must also function as a guideline (base and direction) in preparing all policies to be taken by the Indonesian government.Keywords: Pancasila, Indonesian Constitutional Law Dalam perspektif hukum konstitusi, penegasan Pancasila sebagai dasar serta ideologi bangsa dan negara Indonesia sudah sangat jelas termaktub dalam Pembukaan UUD 1945. Tidak perlu lagi dituangkan melalui UU atau Tap MPR, yang kedudukannya suatu saat bisa diubah bahkan dihapuskan. Dengan demikian, pengakuan kedudukan Pancasila yang sudah sangat tegas dan jelas ini membawa konsekuensi bahwa Pancasila harus pula difungsikan sebagai pedoman (dasar dan haluan) dalam menyusun segala kebijkan yang akan diambil oleh pemerintah Indonesia.Kata kunci : Pancasila, Hukum Konstitusi Indonesia
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Syam, Hamdani M., Nur Anisah, Rahmat Saleh, and Murti Ali Lingga. "Ideology and Media Framing: Stigmatisation of LGBT in Media Coverage in Indonesia." Jurnal Komunikasi: Malaysian Journal of Communication 37, no. 1 (March 31, 2021): 59–73. http://dx.doi.org/10.17576/jkmjc-2021-3701-04.
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This essay analyzes how the ideology that is owned by the media influences the media's framing in reporting a reality. The framing dimension will always be related to the selection of issues, emphases, and projection on certain aspects of the issue. For this reason, this study will present the media cases of Republika.co.id and Tempo.co in informing LGBT reality. So, the reality of LGBT conveyed by Republika.co.id and Tempo.co cannot be seen separately, because it will be related to the interests that these two media outlets want to serve by reporting the reality. The analysis demonstrates that the reporting of Republika.co.id and Tempo.co on LGBT is influenced by each outlet's ideology. Republika.co.id, which embraces the ideology of nationalism and Islam, tends to report the rejection of LGBT presence in Indonesia. Republika.co.id provides a negative stigma against LGBT issues. It is considered that LGBT is a serious threat to the nation and state because behaviour is deemed not following religion, generally applicable social norms, and the laws of Indonesia. Tempo.co does not see LGBT as a serious problem for the Indonesian people. Tempo.co considers the behaviour and activities of LGBT people to be normal, which is part of human rights that must be respected by the Indonesian people. Keywords: Ideology, framing, LGBT, media coverage, Indonesia.
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Arsyad, Azman. "Implikasi Perjuangan Hizbut Tahrir Indonesia dalam Sistem Kenegaraan." Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam 6, no. 1 (June 30, 2019): 71. http://dx.doi.org/10.24252/al-qadau.v6i1.9459.
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Ide formalisasi syariah Islam dan penegakan daulah khilafah yang ingin diterapkan oleh Hizbut Tahrir Indonesia mempunyai implikasi untuk mengubah ideologi Negara Indonesia (internal) dan melawan ideologi barat yang masuk ke Indonesia. Lebih jauh, hal ini akan mempengaruhi hubungan antar negara yang berlaku saat ini. Tujuan ini akan sulit tercapai (dalam waktu dekat) oleh karena banyaknya tantangan diantaranya sistem demokrasi yang sudah lama dikembangkan di Indonesia, civil society (masyarakat madani) yang berwawasan moderat menginginkan substansi Islam, Peran lembaga MUI yang moderat sehingga dapat menangkal paham radikal dan sekuler.The idea of formalization of Islamic law and establishment of the Khilafah by Hizbut Tahrir Indonesia will have implications on changing the state ideology of Indonesia (internal) and resist western ideologies that came into Indonesia. Furthermore, it will affect the relationship between the state just like any today. This goal will be hard to achieve (in the near future), because of many obstacles, including; the democratic system has long been roots in Indonesia, the majority of Islamic mass organization have moderate vision and more likely to be on the substance of Islam not the formalization, not to mention, the Indonesian Ulama Council, which is still effective in counteracting the radical and secular ideas and movements.
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Arfiansyah, Arfiansyah. "IMPLIKASI PEMBERLAKUAN PERDA SYARI’AT TERHADAP IDEOLOGI NEGARA INDONESIA." Jurnal Ilmiah Islam Futura 15, no. 1 (August 1, 2015): 20. http://dx.doi.org/10.22373/jiif.v15i1.555.
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Since the downfall of Soeharto’s New Order regime in 1999, Indonesia political orientation drastically changed. President Baharuddin Jusuf (BJ) Habibie enacted number of laws that changed the face of Indonesian politics from authoritarianism to democracy. One of the laws was Law No. 22 of 1999 on Regional government, which was amended by Law No. 32 of 2004 on Regional Government. The law brought Indonesia from centralism politics to fully decentralism. All individuals and groups, mainly marginalized Muslim groups during the New Order regime, have taken the best of the shift to force the implementation of Syaria law in Indonesia by advocating the enactment of numbers of Syariat inspired regional regulations (Perda berbasis Syariat) in tens of provinces. The Perda soon became controversial and triggered debate among Muslims themselves. Even some worried if the Perda would change Indonesian constitution and ideology from secular to Islamic one. Using qualitative approach and analyzing Indonesian political preference at national-wide, this article argues that the Perda would not affect Indonesian constitution and ideology. Even large number of Indonesians likely accept the development of the Perda as part of development of democracy in Indonesia.
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Yunanto, Sri, and Angel Damayanti. "THE ROOT CAUSES AND NEXUS OF MILITANT ISLAMIC MOVEMENTS IN INDONESIA: CASE STUDIES OF DARUL ISLAM AND JEMAAH ISLAMIYAH." Jurnal Asia Pacific Studies 1, no. 1 (November 24, 2017): 28. http://dx.doi.org/10.33541/japs.v1i1.499.
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Many scholars believe that every religion has its peaceful interpretation as well as violent practices. Yet, this article elaborates more on the Islamic radical movements in Indonesia, particularly on the questions of what factors have triggered them to conduct such violence, how they linked each other and what action should be taken by the Indonesian government to counter-terrorism. To answer the question, the paper will focus on the ideology part and organization network of Darul Islam (DI) and Jemaah Islamiyah (JI), which shared similar ideology, network and methods of recruitment. Authors argue that ideology and organization become vital elements for DI and JI, in which the government, coupled with all stakeholders, should pay more attention if they want to eradicate violence in the name of religion. Although there is “no prescription fits all†in eradicating terrorism, the ability to understand the root causes and organization network of terrorism in Indonesia will help the government and all stakeholders to establish a proper strategy.
Key words: Counter-terrorism, salafi jihadism, Darul Islam, Jemaah Islamiyah
Abstrak
Banyak pengamat percaya bahwa setiap agama mengandung interpretasi damai sekaligus juga tindak kekerasan. Namun, artikel ini akan mengulas lebih banyak tentang gerakan radikal Islam di Indonesia, terutama yang terkait dengan faktor-faktor apa saja yang mendorong mereka melakukan aksi kekerasan, bagaimana kelompok-kelompok tersebut saling memiliki keterkaitan dan tindakan apa yang perlu diambil oleh pemerintah Indonesia dalam melakukan kontra-terorisme. Untuk menjawab pertanyaan tersebut, paper ini akan menjelaskan ideologi dan jaringan organisasi dari Darul Islam (DI) dan Jemaah Islamiyah (JI), di mana keduanya memiliki kemiripan termasuk juga dalam metode rekrutmen. Penulis berpendapat bahwa ideologi dan organisasi merupakan elemen penting bagi DI dan JI. Oleh karena itu, pemerintah dan seluruh elemen masyarakat harus memperhatikan hal ini jika ingin memberantas kekerasan atas nama agama. Walaupun tidak ada “resep ampuh†yang dapat mengatasi terorisme, kemampuan untuk memahami akar permasalahan dan jaringan organisasi kelompok terorisme di Indonesia akan membantu pemerintah dan seluruh elemen masyarakat untuk menyusun strategi yang tepat.
Kata Kunci: Counter-terrorism, salafi jihadisme, Darul Islam, Jemaah Islamiyah
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Ridwan, MK. "PENAFSIRAN PANCASILA DALAM PERSPEKTIF ISLAM: PETA KONSEP INTEGRASI." Dialogia 15, no. 2 (December 1, 2017): 199. http://dx.doi.org/10.21154/dialogia.v15i2.1191.
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Abstract: Indonesia as a pluralism nation-state has established Pancasila as the state ideology. Pancasila is the result of the conceptualization and history of the struggle of the Indonesian. It contains the noble values and keeps the spirit of the nation's struggle. Due to the failures of the government in developing the country, radical groups appeared for replacing Pancasila ideology into Islamic Shari'a. They claims that Pancasila along with three other pillars as the ideology of "taghut". This paper aims to construct meaning and understanding of the relationship between Islam and Pancasila in the framework of national philosophy. It further offerssome alternatives concept and interpretation of the theological-philosophical basis of the process in the integration of Islam and Pancasila. Pancasila is not only the state ideology but it also represents a theological-philosophical construction encompassing Islamic principles. It signifies vision of Islam, which provides the understanding that the formulation of Pancasila idea is in fact inspired by Islamic concepts and values. It comprises the vision of Islam in its treatise. However, both concepts existentially have autonomous rights. It imply that Islam is a religion and Pancasila is ideology. Pancasila will not be a religion and religion will not be an ideology. ملخص:اندونيسيا كدولة وطنية مع وجود التعددية قد قررت المبادئ الخمسة (بانجاشيلا) كأيديولوجية الدولة. وكان بانجاشيلا يصور نتيجة الفكرة والتاريخ الطويل من كفاح سكان الإندونيسيا. فهي تحتوي على القيم النبيلة للأمة وتحافظ على روح كفاح الأمة. ولكن حينما حدث العديد من فشل الحكومة في إدارة البلاد فهناك بعض الجماعات المتطرفة التي ترغب في تغيير بانجاشيلا بالشريعة الإسلامية، بل كانت هذه الجماعة دعى أن بانجاشيلا وثلاثة مبادئ أخرى بأيديولوجية طاغوت. وتهدف هذه المقالة بناء معنى جديد للعلاقة والتكامل بين الإسلام وبانجاشيلا في إطار الفلسفة الوطنية. وفي نفس الوقت يحاول الكاتب لتقديم الفكر الجديد والتفسير عن الأساس اللاهوتي والفلسفي لعملية الاندماج بين الإسلام وبانجاشيلا. وهكذا، يمكن أخذ الاستنتاج أن بانجاشيلا هي أوسع من مجرد بناء الأيديولوجية للدولة الوطنية، ولكنها تصور أيضا عن البناء الفلسفي اللاهوتي الذي يحتوي على المبادئ الإسلامية. وحتى كانت بانجاشيلا تتضمن على جميع رؤية الإسلام التي تعطي على فكرة بانجاشيلا التي مصدرها من المفاهيم الإسلامية وقيمها. إذن كل ما احتوى فى بانجاشيلا مناسبة برؤية الإسلام. ولكن لكل منهما حقوقا مستقلة، وهذا يعني أن الإسلام دين وبانجاشيلا أيديولوجية ولن تكون بانجاشيلا دينا وكذلك الدين لن يكون إيديولوجيا. Abstrak: Indonesia sebagai negara-bangsa dengan segala komposisi pluralitas di dalamnya, telah menetapkan Pancasila sebagai ideologi negara. Pancasila adalah hasil konseptualisasi dan sejarah panjang perjuangan bangsa Indonesia. Di dalamnya memuat nilai-nilai bangsa yang luhur dan menyimpan spirit perjuangan bangsa. Namun, seiring dengan banyaknya kegagalan pemerintah dalam membangun negara, terdapat kelompok-kelompok ekstremis yang ingin mengubah Pancasila dengan Syariat Islam. Bahkan kelompok tersebut menyebut Pancasila beserta tiga pilar lainnya sebagai ideologi “taghut”. Tulisan ini bermaksud membangun makna dan pemahaman baru atas relasi maupun integrasi antara Islam dengan Pancasila dalam kerangka falsafah kebangsaan. Sekaligus berusaha menawarkan alternatif pemikiran dan interpretasi mengenai basis teologis-filosofis proses integrasi Islam dan Pancasila. Sehingga, dapat disimpulkan bahwa Pancasila lebih dari sekadar bangunan ideologi negara-bangsa, tetapi juga merepresentasikan suatu konstruk teologis-filosofis yang memuat prinsip-prinsip keislaman. Bahkan apa yang diusung oleh Pancasila secara keseluruhan termasuk visi Islam, yang memberikan pemahaman bahwa perumusan ide Pancasila sejatinya diilhami oleh konsep dan nilai-nilai keislaman. apa yang diusung oleh Pancasila secara keseluruhan menjadi visi Islam dalam risalahnya. Hanya saja keduanya secara eksistensial memiliki hak otonomi tersendiri. Artinya bahwa Islam adalah agama dan Pancasila adalah ideologi. Pancasila tidak akan menjadi agama dan agama tidak akan menjadi ideologi. Keywords: Integrated, Pancasila, Islam, The State Ideology
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Abror, Robby H. "BANGSA INDONESIA DI TENGAH FENOMENA KEKERASAN DAN KETIDAKADILAN (PERSPEKTIF FILSAFAT PANCASILA)." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, no. 1 (January 22, 2012): 19. http://dx.doi.org/10.14421/esensia.v13i1.720.
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Pancasila serves as the state philosophy, way of life, and national ideology in Indonesia. Once the Pancasila as the nation ideology is functionally applied, the balanced life of the nation is present. In reality, Pancasila is abused and politized in a destructive interest to justify immoral actions. This affected to the people misery, as found in Lapindo case in Sidoarjo and most Indonesian workers abroad. In this scene, Pancasila should be redefined pointing the critical-philosophical mode of reflection. This could be stimulated to gain creative-historical potency constructing Indonesia better.
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Utomo, Satriono Priyo. "Indonesia, Tiongkok dan Komunisme, 1949-1965." Indonesian Perspective 2, no. 1 (August 8, 2017): 65. http://dx.doi.org/10.14710/ip.v2i1.15539.
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During the leadership of President Sukarno, China had an important meaning not only for the people of Indonesia but also as a source of political concept from the perspective of Sukarno. In addition, China also had significance for the Indonesian Communist Party (PKI) as a meeting room prior to communist ideology. The paper employs literary study method and discusses about diplomatic relations between Indonesia and China during the Guidance Democracy ( 1949-1965). The relationship between two countries at that time exhibited closeness between Sukarno and Mao Tse Tung. The political dynamics at that time brought the spirit of the New Emerging Forces. Both leaders relied on mass mobilization politics in which Mao used the Chinese Communist Party while Sukarno used the PKI.Keywords: Indonesia, China, diplomacy, politics, ideology, communism