Pancasila (politics)
[1] It is composed of five principles: The legal formulation of Pancasila is contained in the fourth paragraph of the preamble of the Constitution of Indonesia.
Following setbacks in the Pacific War, the Japanese promised future self-government for Indonesia and in September 1943, established the Central Advisory Council (CAC) in Java, chaired by pre-war independence activist Sukarno.
On 15 November 1944, at the fourth session of the CAC, Sukarno gave a speech listing five guidelines for life for the Indonesian nation.
The first session of the BPUPK opened on 28 May 1945, and the following day began discussions on a basis for the future independent Indonesia.
[6][7] On 1 June 1945, the final day of the first BPUPK session, Indonesian nationalist Sukarno made a speech, later to become known as the "Birth of Pancasila Address",[8] in which he outlined five principles, which he proposed would form the philosophical basis of an independent Indonesia.
[14] During the recess between the two BPUPK sessions, the Committee of Nine (Panitia Sembilan), composed of Sukarno, Mohammad Hatta, Mohammad Yamin, Alexander Andries Maramis, Ahmad Subardjo, Ki Hadikusumo, Wachid Hasyim, Agus Salim, and Abikusno, formulated a preamble to a constitution including Sukarno's philosophy.
On 18 August 1945 the PPKI amended it further by deleting "with the obligation for its Muslim adherents to carry out Sharia law" and therefore left the first sila as simply "Ketuhanan Yang Maha Esa".
[16] By the first half of the 20th century, some ideologies that had been established or made their way to the Dutch East Indies included imperialism and its antithesis anti-colonial nationalism, traditional Javanese statecraft, Islamism, democracy, socialism, and communism.
[17] On 30 September 1960, in a speech to the 15th United Nations General Assembly, Sukarno affirmed that the first sila of Pancasila does not aim to persecute those who do not have a religion or are atheists.
This period ended with failures as parties clashed over their ideological, regional, and ethnic interests which led into cabinet reshuffles.
[25][26][13] According to Sukarno, the Indonesian-style revolution meant a struggle for harmony among all groups, an achievement of a people who were prosperous and equal, all of whom were represented by the ideals of Pancasila.
Briefly its major characteristics are its rejection of poverty, backwardness, conflicts, exploitation, capitalism, feudalism, dictatorship, colonialism[,] and imperialism.
They were outlined as representing the ancient wisdom of the Indonesian people, pre-dating the introduction of foreign religions such as Hinduism and Islam.
After initially being careful not to offend the sensitivities of Muslim scholars who feared that the Pancasila might develop into a quasi-religious cult, he secured another parliamentary resolution in 1983 (Tap MPR No.
[31] However, a scholar argue these qualities are not weaknesses of Pancasila but ‘exactly the key to its strength and effectiveness in dealing with the reality of diversity in Indonesia’.
[31] The International Humanist and Ethical Union (IHEU) has criticized the first sila because it does not include a right to atheism, i.e. a rejection of theistic belief.
The concept of the primacy of decision-making based on consensus (musyawarah mufakat) has been the perfect pretext for the repressive purposes by authoritarianism.
[40] In 2018, the controversial Islamic Defenders Front leader Muhammad Rizieq Shihab was charged under 154a and 320 of the Criminal Code on insulting the state ideology and defamation.
