PANCASILA SYSTEM TOWARDS THE NATION’S IDEOLOGY AND THE

VALUES CONTAINED THEREIN

Dian Sonya Kristanti / Management

221611018154223
Widya Gama University Malang

ABSTRACT Soekarno never declared himself to be

Pancasila is the ideology of the
Indonesia nation as well as asource of
law. His becomes very logical because
pancasila itself was born because of the
existence of the Indonesian nation from
time immemorial or since inhabiting the
Indonesian islands, thus, it can be said
that Pancasila is one part of the early
history of law in Indonesia.
Keywords: Pancasila, the Hostory of
Law.
PRELIMINARY
Indonesia is an archipelagic country
consisting of various tribes, languages,
and rules that regulate the order of
human life that lives to develop
according to their respective tastes,
tastes, and intentions. The diversity is
summarized by Ir. Soekarno into the
term Pancasila. The idea of Pancasila
was presented at the First Session of the
Investigative Agency for Preparatory
Work for Indonesian Independence
(BPUPKI) June 1, 1945. However, Ir.
the founder of Pancasila but only as a
digger of Pancasila. It becomes natural
if Pancasila was born from the values
that govern the life of the Indonesian
people and Ir. Soekarno who became the
explorer of these values and expressed
them with the term Pancasila. Today,
Pancasila is the basis of the Unitary
State of the Republic of Indonesia
(NKRI). Besides that, Pancasila is also
the source of all state laws. Pancasila as
the ideals of the Republic of Indonesia
(rechtsside) or ideological basis
(staatsfundamentalnorm) has undergone
a long journey before it was known as
the 5 (five) precepts, namely: a. Belief
in the one and only God; b. Just and
civilized humanity; c. The unity of
Indonesia; d. Democracy led by
Wisdom of Wisdom/Representatives; e.
Social justice for all the people of
Indonesia.
Pancasila staatsfundamentalnorm
must be able to be a material that forms
rules relating to social relations,
political power relations, socio-
economic situations, traditions
(religious views, decency), international
developments, geographical conditions.
This becomes very logical because
Pancasila itself was born because of the
existence of the Indonesian nation from
time immemorial or since inhabiting the
Indonesian archipelago. Thus, it can be
said that Pancasila is one part of the
early history of law in Indonesia. The
writing of this article uses a qualitative
analysis method in the form of library
research, namely the analysis of written
documents as data sourced from guide
books, journals, websites, and
newspapers. The procedure used to
collect the data in this article is in the
form of a document file, namely the
guidelines used in the form of notes or
citations, which are related to the
identification of problems in this article.
The analysis of the material in this
article is carried out using the content
analysis method (centent analysis
method) which is carried out by
explaining the Pancasila material in
detail to facilitate interpretation in the
discussion.
RESULTS OF ANALYSIS AND
DISCUSSION
A. HISTORY OF PANCASILA
Before the Indonesian state was formed
on August 17, 1945, the form of
government was kingdoms, both large
and small, spread across the
archipelago. Indonesian history always
mentions that there were two great
kingdoms that symbolized the splendor
and glory of the past, namely Sriwijaya
and Majapahit. At the beginning of the
16th century, Europeans began to enter
the archipelago and there was a change
in royal politics related to the struggle
for hegemony. The Dutch had laid down
their military bases in the 1630s in order
to gain trade hegemony over maritime
commerce in Indonesia. The VOC as the
Dutch trade representative in Indonesia
established its headquarters in Batavia
and began to control trading areas in the
archipelago. The VOC's military policy
became increasingly aggressive by
interfering in the affairs of the
kingdoms. Thus the power of the kings
in the archipelago had to face the Dutch.
Previously, if there was competition
between royal families or between
kingdoms, the Dutch would support one
of them. If successful then the
Netherlands will receive a reward that is
economically or politically beneficial.
The power of the VOC ended on
December 31, 1799, then its assets were
taken over by the Dutch government.
Therefore, since the nineteenth century
the Dutch controlled the archipelago in
all aspects of life or made it a colony.
This power continued until the Japanese
seized it in 1942.
In 1870 the Netherlands had made a
policy for its colony area called the
Dutch East Indies with "liberalization".
Liberal ideas that developed in the
Netherlands have had a strong
influence, especially in the economic
field. Among the liberals there are
humanists, and it is they who want the
abolition of cultuurstelsel or forced
cultivation. In 1870 it was considered as
the deadline for the validity of the
cultuurstelse and the Agrarian Law was
issued which regulates how private
entrepreneurs acquire land for their
business and the Sugar Law which
regulates the transfer of sugar
companies to private hands. Dutch
prosperity was obtained because of the
work and services of the Indonesians.
Therefore the Netherlands owes a
debt to the people of the Dutch East
Indies and must pay for it by organizing
the Trias: irrigation, emigration
(transmigration) and education. After
1900 the nature of resistance changed,
namely, national resistance, positive
resistance with weapons, modern
tactics, diplomacy (Western model).
The resistance was also better
organised, it also began to think about
the nation's future. This is what supports
the growth of nationalism in Indonesia.
Japan defeated the Allies at Pearl
Harbor on December 8, 1941 and then
took over Dutch power in Indonesia in
1942. Japan promised to liberate
Indonesia from colonialism and advance
the Indonesian people. But in reality
Japan also robbed the people of honor
and poverty happened everywhere. The
promise of Japan only began to be
realized after Japan was increasingly
pressured by the Allies. The Japanese
government then tried to get the support
of the Indonesian population, namely
when Prime Minister Kaiso on
September 7, 1944 delivered a speech at
the Japanese parliament which among
others said he would give Indonesia
independence, later known as the "Kaiso
Declaration".
As the realization of Japan's
promise, on the birthday of Emperor
Hirohito on April 29, 1945, Japan gave
a kind of "birthday gift" to the
Indonesian people, namely the second
promise from the Japanese government
in the form of "unconditional
independence." Following up on this
promise, a body tasked with
investigating efforts to prepare for
Indonesian independence was formed,
known as BPUPKI, which in Japanese
is called Dokuritsu Zyunbi Tioosakai.
On that day the names of the chairman
and members were announced as
follows :
1. Chairman : Dr. KRT.
Radjiman Wediodiningrat
2. Young Leader: Ichubangase
(an extraordinary member)
3. Young Leader : RP. Soeroso
(Concurrently chairman)
The sixty ordinary members of the
Indonesian nation did not include the
chairman and junior chairmen and they
were mostly from Java, Sumatra,
Sulawesi, Maluku, some European,
Chinese and Arab roles.
First session of BPUPKI
On May 28, 1945, the BPUPKI
opening ceremony began and the next
day the trial began (May 29 -1 June
1945). The speaker is Mr. Moh. Yamin,
Mr. Soepomo, Drs. Moh. Hatta, and Ir.
Sukarno.
A. Contents of Mr. Speech. Muh Yamin
On May 29, 1945 he gave a speech on
the draft of the basic proposals of the
state, namely as follows: National Fairy,
Humanity Fairy, Divine Fairy, People's
Fairy, People's Welfare.
B. Contents of Mr. Speech. Soepomo
The session on May 31, 1945 presented
the speaker Mr. Soepomo. According to
Soepomo, in state science there are
several schools of thought about the
state, namely: The flow of individual
thoughts, the flow of thoughts about the
state based on group theory, The state
mind on integralistic theory.
The ideas taken by Soepomo include:
Unity, Family, Balance of Birth and
Inner, Deliberation, People's Justice.
C. Contents of Ir. Soekarno
On June 1, 1945, Ir. Soekarno got his
turn to convey his ideas about the basics
of Indonesia. According to Ir. Soekarno,
the basis for an independent Indonesia is
the basis of a country to be founded
(philosophische grondsagg) namely the
deepest fundamentals, philosophy, soul,
thoughts upon which the building of an
independent Indonesia will be erected.
Each country has its own basis as well
as Indonesia. Furthermore, Ir, Soekarno
proposed to the session that the basis for
an independent Indonesia was called
Pancasila, namely: Nationality
(nationalism), Humanity
(internationalism),
Deliberation/representation, Social
welfare, and a cultural Godhead.
If the members of the congregation do
not agree with the five formulations
above, then the formulation can be
squeezed into three which he calls the
Trisila, namely: Socio-nationalism,
Socio-democracy, Belief in God.
Then, a small committee of nine people
was formed to compile and group all the
proposals. The Committee of Nine
consists of: Ir. Soekarno (chairman),
Drs. Moh. Hatta (vice chairman), Mr.
A.A. Maramis, Abdul Kahar Muzakir,
Abikoesno Tjokrosoejoso, H. Agus
Salim, Mr. Achmad Soebardjo,
Muhammad Yamin, KH. Wachid
Hashim.
The nine committee convened on June
22, 1945 and resulted in the basic
agreement of the state, namely:
1. Divinity with the obligation to carry
out Islamic law for its adherents
2. Just and civilized humanity
3. Indonesian Union
4. Democracy led by wisdom in
deliberation/representation
5. Social justice for all Indonesian
people.
Moh. Yamin popularized the agreement
under the name of the Piagam Jakarta
Second Session of BPUPKI
Discussing the preparation of the
formulation of the articles of the
Constitution submitted to Mr. Soepomo.
This second BPUPKI session also
succeeded in determining the form of
the state if Indonesia became
independent. The agreed form of state
was a republic elected by 55 of the 64
people present at the assembly.
Formation of PPKI
On August 7, General Terauchi
approved the formation of the
Preparatory Committee for Indonesian
Independence (Dokuritzu Zyunbi Iinkai)
whose task was to continue BPUPKI's
duties and prepare everything needed
for the transfer of power from Japan to
the Indonesian people. PPKI members
consist of 21 people with the chairman
Ir. Soekarno and Deputy Chairman Drs.
Moh. Hatta. After that, the PPKI
members were added by six more
representatives of the most important
groups in Indonesian society. The six
people are Wiranatakusuma, Ki Hadjar
Dewantara, Mr. Kasman Singodimedjo,
Sayuti Malik, Mr. Iwa Kusuma
Sumantri, Achmad Soebardjo.
The Birth of the State of Indonesia
In the implementation of the
proclamation itself, it turns out that
there are differences between the old
and young groups regarding when to
implement the declaration of Indonesian
independence. Sultan syahrir from the
youth group urged to immediately
proclaim Indonesia's independence
because he had heard radio broadcasts
about the defeat of Japan. Finally
Soekarno-Hatta was willing to proclaim
the independence of Indonesia on
August 17, 1945 on behalf of the
Indonesian people.
PPKI First Session on August 18,
1945
The first PPKI session was held
after the Proclamation of Independence,
led by the chairman Ir. Soekarno and
vice chairman Drs. Moh. Hatta and
attended by 25 members. Ir. Soekarno
invited Drs. Moh Hatta as deputy
chairman to explain the changes in the
Preamble to the Constitution and its
articles. The result was a change in the
first principle (seven words were
omitted and replaced with the words
The Almighty) and the ratification of
the Law of the Unitary State of the
Republic of Indonesia. The trial of the
first session ended and was continued
again in the second session at 12.34
WIB.
In the second session, Ir. Soekarno
asked Mr. Soepomo explained about the
general view, namely the plan for the
basic constitution. Soepomo explained
the main ideas of the Constitution as
follows: Sovereignty of the state is in
the hands of the people, the incarnation
of the people in the MPR body, the
MPR stipulates the Constitution,
appoints the president and vice
president, stipulates the GBHN, the
President and vice president are under
the MPR. The DPR which together with
the President forms a law, the Ministers
are appointed and dismissed by the
President
B. FUNCTIONS OF PANCASILA
1. Pancasila as a way of life
~ The view of life as a Basic Belief
System, because it contains basic ideas
about the life you aspire to and the form
of life that is considered good in the
way of thinking, behaving, and
behaving.
~Family as a way of life, the Founding
father stated that the relationship
between members of the community is
based on the principle of Emong
kinemong. Thus the understanding of
kinship must animate and direct patterns
of thought, patterns of attitudes, and
patterns of behavior.
2. Pancasila as the basis of the state
~ The basis of the state as
staatsfundamentalnorm, changing the
basis of the state by tearing down all
state buildings built on the basis of the
state.
~ The essence of Pancasila as the basis
of the state, where the ideals of
Pancasila are included in the articles and
paragraphs of the 1945 Constitution
which are spelled out in the laws and
regulations.
3. Pancasila as the result of the noble
agreement of the entire nation, where
this agreement was agreed upon by the
founding fathers of the nation on August
18, 1945. The crystallization of values
that are believed to be true, statutes, and
benefits for the nation so that it creates a
determination to realize attitudes and
behavior according to norms
C. PANCASILA AS THE STATE
IDEOLOGY
Pancasila as the state ideology
means that Pancasila is used as a
guideline by the Indonesian people in
carrying out their lives. The values
contained in the five principles of
Pancasila become the basis of society in
socializing, religious life, human rights,
and working together.
Definition of ideology
Ideology comes from Greek which is
taken from 2 words, idea and logos.
Idea means ideas, ideas, thoughts, or
concepts. While logos means the result
of thought. It can be concluded that
ideology is the result of thought whose
contents include certain values in order
to achieve a certain goal to be achieved.
There are several experts who mention
the meaning of ideology, including:
1. Antoine Destutt de Tracy, the science
of the human mind that is able to show
the right path to the future and is part of
the philosophy that underlies education,
ethics, and politics
2. Soerjanto Puspowardoyo, all sources
of ideas that normatively function as
perceptions, foundations, and
orientations for individual and
community behavior
3. Prof. Padmo Wahyono, ideology is a
view of life in the form of a value order
that is aspired to be realized in group
life
The birth and growth of an ideology
1. Abstract or pseudo concepts that are
spread in society such as religion,
ethnicity, culture, race, and customs so
that they are widespread in people's
lives whose basic values are recognized
and believed to be true to live together
2. The results of the minds of
intellectuals that are described in the
community so that they can be
formulated in a state declaration that is
included in the state constitution
The meaning of Pancasila as the state
ideology
The book entitled Pancasila in Meaning
and Actualization by Ngadino Surip et
al explains that ideology has meaning
and knowledge of Pancasila. The
meaning of Pancasila as the state
ideology is as follows:
1. The values contained in Pancasila are
used as a reference in achieving the
ideals related to the activities of state
life.
2. The values contained in Pancasila are
values in the form of mutual agreement,
and become a means of unifying the
nation.
Ideological function
Ideology can also be used as an
identifying mark of a nation. In
addition, ideology has other functions,
namely cognitive functions and basic
orientation.
As a cognitive function, ideology can be
used as a basis for a nation to live in
society. Meanwhile, the basic
orientation function means that ideology
is something that can be used as a
source of insight and meaning for the
people, and can be a guide for the
people in achieving goals. But in
general the function of ideology itself is
as; A tool for uniting people, a symbolic
communication tool between leaders
and those being led, and a guide for
decision-making
Ideological nature
1. Open: dynamic in which the nature of
open ideology is explored by the
community itself. Where open ideology
also has dimensions of reality (real in
life), ideological (not wishful thinking
but gives better hope), and flexible
(flexibility to develop new thoughts
without losing one's identity).
Example: Pancasila
2. Closed: extracted from the ideals of
the originators of ideology
Example: Communist ideology
(Karl Marx)
The role of Pancasila as the state
ideology
The role of Pancasila as the state
ideology provides guidance to the
Indonesian people in determining
attitudes and behavior. The values
contained in the five principles of
Pancasila are used as a rule of thumb by
this nation in acting in the life of society
and the state. If the rules of Pancasila as
the state ideology are violated, the
punishment is in the form of moral and
social sanctions.
Ideological paradigm
Values or values that are abstract and
cannot be touched. These values include
power, education, wealth, skill,
compassion, honesty, and justice.
Values of security and freedom,
traditional values (not keeping time,
static, fanatical, closed) modern values
(keeping time, dynamic, interested in
the environment)
The value of ideology in Pancasila
1. Intrinsic value, cannot be changed at
the opening of the 1945 Constitution
2. Instrumental Value, described in the
legislation under the law
3. Practical values, abstract, for example
Cooperation
D. THE IMPORTANCE OF
PANCASILA
Pancasila has a very big meaning
for the life of the Indonesian nation. As
the basis of the state, Pancasila cannot
be separated from character building
and daily practice. If viewed from the
five precepts. The five determine the
way Indonesian people behave and
make decisions.
The following is the meaning and
meaning of Pancasila based on the five
precepts:
1. God Almighty
The meaning of Pancasila from this first
precept is that Indonesian citizens
believe and fear God. The embodiment
of trust and piety is of course adapted to
the religion and beliefs of each person.
The meaning of this first precept
reminds Indonesians of the importance
of mutual respect and appreciation.
Tolerance in the midst of diversity
allows the creation of a harmonious life.
2. Just and Civilized Humanity
In this second precept, every citizen is
asked to understand the equality of
degrees in every human being. That is,
all humans must love and respect each
other without exception and be free
from the influence of SARA.
Differences in ethnicity, religion, race,
and between groups are no reason to be
indifferent, unhelpful, and reluctant to
take care of each other. All humans can
then work together to defend truth and
justice in society.
3. Indonesian Union
The meaning of Pancasila in the third
principle is that the Indonesian people
are required to prioritize the interests of
the state over individuals or between
groups. Unity and unity must also be a BIBLIOGRAPHY
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4. Democracy Led by Solemnity and
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Wisdom in Representative Deliberations
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to Linggarjati. Yogyakarta: Kanisius
Another meaning is an invitation to
Sartono Kartodirdjo. 1977. National
always put the interests of the country
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Pancasila does not deny that there are
Pustaka
differences of opinion and perspectives
Sjafroedin Bahar. 1995. Minutes of
in society. However, differences must
be resolved through discussion, by Sessions of BPUPKI and PPKI. Jakarta:
prioritizing common interests over
State Secretariat of the Republic of
personal interests.
Indonesia
5. Social Justice for All Indonesian
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