The recent rise of intolerant acts and the emergence of parties who continue to question the ideology of Pancasila to be replaced by the ideology of the Caliphate encourage the government to form a Pancasila Ideal Stabilization Work Unit proclaimed to coincide with the momentum of the birth of Pancasila.
There are still some parties who have not been able to cooperate in cooperation with Pancasila democracy machine and show the suspicion that should be the theoretical level and the application of Pancasila inclusive meaning has been proven to be implemented in the life of nation and state. Pancasila still regarded as a sollen das but not yet a das sein. Question is how inclusive nature of Pancasila can be harmonized with the various parties who still continue to problem it?.
Keywords: Ideology, Dynamic, Inclusive
Reviewing the jitters that have been documented assertion that the parties have not been able to accept Pancasila as the national vision, which blasted that Pancasila is not a religion that does not have the right to monopolize the life of the nation.
Kebathinan the conflict is not just happening at the moment, Pancasila as an ideology has been a struggle since 1945, Sukarno and Soeharto. Sukarno time in his "close the Five Precepts", said: "The people of Indonesia since the proclamation of martial for persistent banner Pancasila and finally we can all win platform Pancasila as the sole progressive national ideology in our revolution."
The effort to consolidate the ideological continues in the era of Soeharto as a key requirement in the pursuit of national economic growth. Can be recorded in various ways indoctrination carried out by Soeharto's speech reflected even specifically declared BP7 packaged in the theme of "Pancasila as Ideology".
Why in the era of the ideology becomes very urgency or priority in planning the structure of national life. Adnan Buyung Nasution in the book: Aspiration of Constitutional Government in Indonesia Socio-Legal Studies of the Constituent 1956-1959 that national policy has been a problem ever since the efforts to prepare the independence of the Republic of Indonesia.
Its definition as an ideology was almost certainly due to the spirit of the time. The Second World War was also a war ideologi. Therefore, it is vital that ideology must be continuous because it involves the lives of many people.
In the social sciences there are quite a number of ideologically related definitions of the views of Western (liberalism and socialism) and Middle Eastern (Khilafahiyah) figures, but there are elements that have similarities in the definition, the absolute nature of claiming not only charged The basic principles but to the concrete operational so that the conscience and freedom of thought are not given space.
Moreover, ideology in the full sense is an elitist ideology in the sense that it is not taken from the values already grown in society. But it was formulated and imposed upon the people by a group of powerful elites. On the other hand, ideology can be classified as open, characterized by the embodiment of freedom in various dimensions of life.
Not just stop talking at the basic orientation level. Implicit ideology, which is a creed that is not formulated and taught but has pervaded and influenced the entire lifestyle of society. But when the world becomes a flat space to borrow Thomas Friedman in his The World is Flat, then the talk of ideology has little meaning.
The Proclamation of Fukuyama, Daniel Bell on the end of ideology has further waned the stakes on ideology. Perhaps the ideological betting is over but it does not mean that the ideology that comes out as the winner is therefore not necessarily guarded with rational-critical thinking. We can not be lulled into euphoria thinking about the victory and the end of ideological struggle that echoed big thinkers or is not current in the digital age today.
What about Pancasila?
Pancasila is an open and inclusive value ideology that Pancasila is an agreed value formula not as a propagated out-of-the-box theory but as a formula of values and ideals that live in society in the context of the Indonesian nation's common determination to form a unitary state.
The formulation of values that live in the society that needs to be explored, because in that way, Pancasila belongs to all nations is not a tool of oppression to impose the will. Continue to explore Pancasila, increasingly manifesting its form as an open ideology, an ideology that tolerates and values humanity.
Pancasila is a dynamic, vibrant and ever-present reality for the welfare of the people. So the excellence and inclusive power of Pancasila can be felt.
Let's be honest to see the facts, first, Pancasila can regulate economic, political, educational and legal affairs. Related to religion, recognize freedom in embracing religion. While religion regulates matters of marriage, eating and drinking and divorce are handed over to religious prophets who are the territory of their religion.
Second, it can build the nationalism of all its citizens, composed of thousands and thousands of tribes and small and interfaith. Third, it can form a character as a tolerant citizen in the awareness of plurality or diversity as a unity of the Indonesian nation based on holistic nationalist principles.
In the case of democracy, the implementation of Western democracy is colored secular in the sense of putting aside the divine factor that influences it; on the contrary Indonesian democracy cannot be separated from the Godhead factor as the first principle of Pancasila.
Western democracy tends to be expressed in the interests of political pursuit of victory and power. In Western democracies it is normative that political parties pursue power so that by power it can realize its policy interests with the widest possible (The Winner takes all).
Win-Win Solution policy that is not implemented because of the principle of togetherness, but because of interest factors solely. However, the opposite is true with the implementation of democracy in Indonesia with Pancasila, Pancasila values become the spirit and physical authority of the Political Party in formulating all policies in synergy with the government and implementing the policy, to the end point is the welfare of all Indonesian people.
*) The author is a Graduate student and Community Studies Comparative Studies of Political Science.