Taking Care of Indonesia
The main question of Dr. KRT Radjiman Wediodiningrat as the head of the Investigating Committee for the Preparation of Independence (BPUPK) was about the most basic issues.
The founders of the nation were very serious when they prepared for the establishment of the Indonesian state.
The main question of Dr. KRT Radjiman Wediodiningrat as the head of the Investigating Committee for the Preparation of Independence (BPUPK) was about the most basic issues. What will be the ideology of an independent Indonesia? Not all of the 66 BPUPK members gave comprehensive and in-depth answers to such a fundamental question. Soekarno, Ki Bagus Hadikusumo, Abikoesno Tjokrosoejoso, Muhammad Yamin, Soepomo and Mohammad Hatta were among those who provided basic thoughts on Radjiman\'s question.
According to Soekarno, Indonesia required a philosophische grondslag (philosophical basis) or weltanschauung (worldview), namely "fundamentals, philosophy, profound thoughts, souls, desires, upon which the building of the Independent Indonesia is established eternally”. Meanwhile, for Soepomo, Indonesia was not just a "physical body", but a "soul". Indonesia has an existence, in which its "soul" and "body" must be built as stated in the verse of the national anthem "Indonesia Raya".
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The many questions about the direction of state administration after the Reforms Era may be the result of discrepancy with the initial vision of the state when Indonesia was founded in 1945. State administration may become distorted or deviate from the planned direction as a result of political and economic pragmatism. Meanwhile, matters that deal with basic ideas and philosophical visions of the state are placed in the realm of the superstructure, which may be artificial.
The existence of the state
The state, for Georg WF Hegel, is a form of actualization of ethical and rational ideas. Hegel with his "reason commands the world" philosophy, defines the state as the goal, namely an organic unity for the good and welfare of the people. Although his idea of an "absolute state spirit" (constitutional monarchy) is often seen as justifying a totalitarian system, this idealist philosopher wants the state to be a mirror of the ethical universalism and the substantial will of a meaningful mind. He also wants a state leader who can integrate himself with the will of the people.
Law should not be transformed into absolute power, let alone contradict truth and justice, which are the heart of a civilized society in a state.
The state is not a mere tool of power, as John Locke and Rousseau argue. It is also not about Nicollo Machiavelli’s theory of power politics. Indeed, the state contains power in itself. Even hegemonic state power is absolute. However, in a legal and democratic state system, the operation of the state by state administrators is not absolute, because it is limited by the constitution. In democratic countries, law is not totalitarian, because it is formulated and controlled by democratic political forces. Law should not be transformed into absolute power, let alone contradict truth and justice, which are the heart of a civilized society in a state.
The founders of the Indonesian nation consciously based the Republic of Indonesia on the belief in one God, just and civilized humanity, the unity of Indonesia, democracy guided by the inner wisdom in the unanimity arising out of deliberation among representatives, and social justice for all the people of Indonesia. Indonesia is a Pancasila state. Not only humans, both elites and citizens, but the state itself must adopt Pancasila. The fundamental existence of the Indonesian state is undoubtedly absorbed and becomes the soul, mind and action orientation of the state, both of central and regional administrations.
Therefore, although the President and Vice President with all their assistants and regional heads are directly elected by the people, they don’t have absolute power. No state actors are allowed to manage the state as they want. The vision and mission they formulate must be in line with the Constitution and Pancasila. Likewise, laws and policies decided by state administrators must not contradict the spirit of the constitution, such as opening diplomatic relationships with countries proven to have colonized or negating the existence of other countries, which is contrary to the Preamble of the 1945 Constitution.
The government of the state of Indonesia, in exercising its power, is ordered by the Constitution to protect the entire Indonesian nation and all parts of the country, to promote public welfare, to educate the nation\'s life and to participate in implementing world order based on independence, eternal peace and social justice.
The Indonesian government, represented in the executive, legislative, judiciary and all other government institutions from the center to the regions, is obliged to adopt Pancasila and the constitutional order and must not abuse or distort it either verbally or substantially.
Classic problem
The government institutions will formally refer to Pancasila and the 1945 Constitution. The vision and mission formulated by the people\'s representatives should be verbally in line with and the two foundational pillars. However, apart from that, a checklist can be made of a number of laws, government regulations in lieu of law and policies produced by the government. Are all of them in one soul and not against the principles of Pancasila and the 1945 Constitution?
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Indonesia’s current political system has a liberal character that copy-pastes Western democracy based on the principle of individual freedom accompanied by the practice of oligarchy, regional autonomy with a federal character and transactional political behavior. It is against the spirit of Pancasila and the Preamble of the 1945 Constitution. In fact, according to Soekarno: "If we are looking for democracy, it should not be Western democracy, but consensus that gives life, namely politiek-ecomische democratie that can bring social welfare! The Indonesian people have been talking about this for such a long time."
In fact, the Indonesian economic system based on Article 33 of the original Constitution, according to Bung Hatta, must be a "Guided Economy" with the aim of creating prosperity and social justice for all Indonesian people.
Indonesia\'s economy is predominantly liberal, with a populist economy being nothing more than complementary. In fact, the Indonesian economic system based on Article 33 of the original Constitution, according to Bung Hatta, must be a "Guided Economy" with the aim of creating prosperity and social justice for all Indonesian people.
"In a guided economy, the government should make economic decisions in accordance with the aspirations of the people at large, in accordance with the ideals of the 1945 Constitution, and not based on market mechanisms as in a liberal economy. In this guided economy, the economic sovereignty of our people and nation must be achieved in line with our political sovereignty, which we fully possess. This economic sovereignty is in accordance with our ideals not to depend on the economy or foreign powers, "said Hatta.
The question is whether a number of laws and government policies that have been challenged by the public are all free from elements that violate the objectives, basis and constitutional principles when this republic was founded. Has the state been striving to realize the five principles of Pancasila, more specifically, the principle of "social justice for all Indonesians" when socioeconomic disparities are still a reality in this country? Likewise, are the country’s natural resources controlled by the state for the livelihood of the people or by a group of parties for their own welfare?
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Apart from that, are the roles of power holders in state governance in line with or do they deviate from the spirit, basis and ideals of the state? The history of Indonesia in the two periods before the Reform Era showed aberrant practices that ended in the collapse of the government. It was against the principles of the country’s freedom fighters, who had experienced the bitterness in establishing this republic. The deviations might not be carried out by the main elite, but they are practiced by inner circles that are reckless in exercising power.
The practices of regional leaders, members of the House of Representatives (DPR), the Provincial Legislative Councils (DPRD) and Regional Representative Councils (DPD), judges and law enforcers and other state officials who corrupt, both those have been detained by the Corruption Eradication Commission (KPK) and those who are still at large, are a real form of deviation from the basis, goals and ideals of a state.
Such deviation is often covert and nonverbal. It needs to be asked whether the idea of opening diplomatic and economic relations with Israel does not contradict the spirit of the Preamble of the 1945 Constitution: "That in fact independence is the right of all nations, and therefore colonialism in the world must be abolished, because it is not in accordance with humanity and justice."
Checks and balances
The power in running the country, consciously or not, is often exposed to Lord Acton\'s political laws: "Power tends to corrupt, and absolute power corrupts absolutely". The main problem is that the power-holders who have excess authority tend to "abuse power".
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In the era of “guided democracy” and Pancasila, the abuse of power often reflected in authoritarian politics. After the Reform Era, that should not be the case, because the power-holders should feel that they are directly elected by the people and should adopt monolithic politics on behalf of the people or, "authoritarian populism". Political coalitions should not lead to absolute power practices that cannot be controlled by the public because “checks and balances" are not working.
Abuse of power may not be practiced explicitly, but in substance, and it functionally violates the basic principles and objectives of the state. A number of statutory products and government policies are verbally valid because they were issued authoritatively, but their content may not be in line with the basis and goals of the Republic of Indonesia.
The main cause is always arbitrariness or a deviation of power. When they act as they want, it will be difficult to contain it through common sense and public voice. This underlines the importance of authenticity, spirit, ethics and exemplary character in state actors as true statesmen in managing Indonesia.
Haedar Nashir, Chairman of Muhammadiyah The founders of the nation were very serious when they prepared for the establishment of the Indonesian state.
(This article was translated by Hendarsyah Tarmizi).