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Journal of Business, Social and Technology (Bustechno) http://bustechno.ridwaninstitute.co.id/index.php/jbt/issue/current |
THE ROLE OF PANCASILA IN VIEW FROM
THE SOCIOLOGY OF RELIGION IN THE GLOBALISATION ERA
Yusuf
Universitas Islam Nusantara, Indonesia
Email: [email protected]
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Abstract |
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Article Information: Received: 09-12-2022 Revised: 23-12-2022 Accepted: 06-01-2023 Keywords: Globalisation; Pancasila; Religious Perspective. |
Globalisation has positive and negative
impacts on humans. The positive effect, of course, provides benefits for
humans. However, the negative impact is incomparable and must be fortified,
especially for young Indonesians. This research is library research in the sense that the source
of the data comes from written and digital materials related to the topics
discussed, both in books, articles and other data in the library. The data
collection technique used in this research is the documentation method, which
is searching data on internet pages for data about things or variables in the
form of notes, transcripts, books, newspapers, magazines, and the results of
studies and research. The documents needed in this research are data relating
to globalisation, sociology, religious identity and Pancasila issues. Pancasila, as the basis of the
life of the Indonesian people, plays an essential role in fortifying the
nation. This study aims to analyse the part of
Pancasila in terms of the sociology of religion in the current era of globalisation. The results show that Pancasila, as the
symbol of the state, emphasises the people to have
a religion, belief in God Almighty and its rules and teachings. So that in
this way, the practice of Pancasila values can protect humans from the
various negative impacts of globalisation. Humans
will live by excellent and correct rules according to the foundation of state
life, namely Pancasila and the rules of God Almighty. |
Introduction
Globalisation
has been greeted with excitement and fear associated with all localisms,
including state, nation and society. This excitement and fear have been widely
recognised as the most powerful force shaping the modern world. Some argue that
the modern world is inescapable and widely seen as beyond human control,
weakening resistance. Globalisation is a complex concept always connected with
political, economic and socio-cultural aspects. However, although globalisation
may sometimes bring economic, political and cultural benefits, it has been
perceived as a severe threat. Culturally, globalisation is often interpreted as
something that uproots old ways of life and threatens local livelihoods and
culture.
Globalisation
has also had a significant impact on local identities. Identity "refers to
the ways in which individuals and collectivities are distinguished in social
relations with other individuals and collectivities" (Rinaldy,
2021) dan
(Hidayat, 2020). The identity of a nation or society is, of course, essential. This is a
unique character that distinguishes it from other nations or societies, which
at the same time expresses the personality of the nation. Therefore,
maintaining identity is an essential mission for every nation or society. When
everything is globalised, there will be no distinguishing features.
Consequently,
there will be no particular identity. This is a severe problem, and there have
been several attempts to address it. The interrelationships between
globalisation and localism, encompassing the state, nation and society, have
attracted the attention of scholars and researchers worldwide, and many studies
have been carried out with their emphasis.
Among
the research and studies, one emphasises the link between globalisation and
religious identity. Some point to the harmful effects of globalisation on
religious identity. For example, (Solihah,
Nur, & Ristiani, 2020) assert that globalisation with the advent of Information and Communication
Technology (ICT) can advance the destruction of existing cultural and religious
identities. Indonesia is an archipelagic country with a diversity of people's
cultures, religions and customs. The existence of various conditions of
cultural background, religion, and customs is sometimes prone to conflict. This
conflict occurs because of the existence of a pluralistic country and
multiculturalism and pluralism. All of this can be overcome if all citizens
practice self-control at a time when globalisation is on the rise, namely by pr.
Pancasila has five
precepts along with Pancasila points that can be appropriately practised in everyday life. The points in Pancasila are
teachings that are related to one another. To practice Pancasila well, start
with family life, the surrounding environment, and school. When everything is
well organised, the state's life will naturally be
suitable in conditions of pluralism. Based on the socio-cultural context, this
diversity is divided into eight categories, namely gender, sexual orientation,
religion/belief, ability and disability, language, racial group, ethnicity, and
social class.
Of course, these
differences do not necessarily lead to peace. If not handled properly and
correctly, differences will lead to divisions and prolonged conflicts. Even the
worst is the war within the country itself (Irham, 2017); (Suradi, Kenedi, &
Surahman, 2020). This conflict occurred
in various countries. In Indonesia and several western countries, there were
conflicts several years ago. This is where the importance of the concept of
multiculturalism lies. This concept recognises
differences and plurality so that everything becomes harmonious (Irham, 2017). Other studies show the positive and challenging effects of globalisation on religious identity. (Arikunto, 2010) globalisation
has pushed back to the past world civilisation and
religion as a system of culture and community imagination. El (Hariyanti, 2020) says that globalisation helps religion gain strength and fertile
ground to spread globally.
Globalisation is considered to
"make religions more" aware of themselves as "world
religions" that reinforce each particular identity", however it is
challenging due to their rejection of globalisation
values such as liberalism, consumerism, rationalism .
Similarly, (Golebiewski, 2014) shows that globalisation has brought religions into cycles of conflict
that reinforce their specific identities, and that the relationship between
religion and globalisation has brought new
possibilities but also continued challenges. From the beginning Indonesia was
known as a "religious" country. state" where there is no
separation between state and religion.
Indonesia has a diversity of religions, with six officially recognised by the state. There is a Ministry of Religion
which is responsible for administering religious affairs. Globalisation's
positive and negative impacts will inevitably affect religious identity in
Indonesia, and we need to maintain national religious identity. This paper aims
to emphasise that Pancasila is still qualified and
worthy of being used as a foundation for maintaining and strengthening the
national religious identity of Indonesian people in the global era. By basing
global identity on the local context, Indonesian people can enjoy globalisation without losing their national and regional
identities.
The first phase of globalisation has positively affected the growth of human
life. One of the positive impacts of globalisation is
also seen in the rapid development of science, especially information and
communication technology and transportation, which can easily connect
individuals in various parts of the world. Human movement is becoming
increasingly dynamic. Globalisation also has an
impact on job creation. Economic globalisation requires
the removal of all restrictions and barriers to the flow of capital, goods and
services. When economic globalisation occurs, the
boundaries of a country will become blurred, and the linkages between the
national economy and the international economy will become tighter.
On the one hand, globalisation will open
market opportunities for products from domestic to international markets in a
competitive manner. On the other hand, it also opens opportunities for global
products to enter the domestic market. Advances in computer and internet
technology have also made it easier for individuals to communicate and access
information from other parts of the world, thus increasing tolerance and
enthusiasm to help people in the world. The ease of individual communication
between countries in the world has also enriched the culture of the nation's
elements. Interaction between countries can increase learning about
socio-cultural values, way of life, good mindsets, and science and technology
from other developed countries.
Thus there is the
acculturation of culture between tribes and races, which enriches the nation's
culture. As well as other positive impacts of globalisation
itself. However, in addition to the positive impacts caused by globalisation, especially the current development of
science and technology, on the other hand, the globalisation
of science and technology has also harmed human civilisation
itself, especially in the character development of the younger generation. The
current young generation, often referred to as the millennial generation, was
born in the digital technology era, where all aspects of life are always in
touch and use digital technology, which in turn gives birth to a generation
that depends on the technology itself.
Globalisation can affect the cultural values of young
Indonesian people. The era of globalisation, like it
or not, has shifted existing values. These values can be positive or negative.
All of this is a threat, a challenge, and an opportunity for the Indonesian
people to be creative and innovate in all aspects of life. In this era of globalisation, relations between countries are getting
tighter. Borders between countries have almost faded and are no longer a
barrier. In the interaction between nations that is getting thicker, there will
be a process of imitating acculturation and mutual influence between cultures.
The rapid flow of
information results in greater public access to negative foreign values. If
this process is not stopped immediately, it will have more severe consequences,
so in the end, they are not proud of their nation. The younger generation is
the nation's next generation, and the hope of the nation in the future is a
determinant of the existence of a nation and state. The rapid flow of
information technology in the current era of globalisation
makes it easy for young people to access various kinds of information,
including information about other nations' cultures. The Indonesian generation
must always be equipped with character education that has been possessed for a
long time as the nation's noble value and cultural heritage, namely the
character of Pancasila and religious rules.
It has become the
agreement of all Indonesian people that Pancasila has been used as the basis of
the state, the ideology of the nation and the state, as a way of life for all
Indonesian people in carrying out their lives. The commitment of the Indonesian
people to adhere to religious values, which form the basis of the life of the
nation and state, has become the main foundation in starting all life so that
it animates and becomes the spirit for all aspects of national and state life.
Through the first precept of Pancasila, "Belief in One Almighty God",
it is emphasised that the Indonesian nation and state
is a nation that believes in God Almighty, believes in the truth of religion
and upholds religious values in all aspects of life. This study aims to analyse the role of Pancasila when viewed from the
perspective of the sociology of religion.
Method
This quantitative
research uses data sources from written and digital materials related to the
topics discussed in books, articles and other data in the library. The data
collection technique used in this research is the documentation method, which
is searching data on internet pages for data about things or variables in the
form of notes, transcripts, books, newspapers, magazines, and the results of
studies and research. The documents needed in this research are data relating
to globalisation, sociology, religious identity and
Pancasila issues. Data analysis was carried out using the descriptive-analytic
method, namely, explaining the research topic and then analysing
it as carefully as possible to conclude. The approach used is historical,
namely tracing the history of Pancasila as the foundation of the state
philosophy, which is expected to become a strengthening basis capable of
becoming a common ground and, at the same time, a cultural characteristic of
Indonesia's national religious identity.
Results and Discussion
A.
Pancasila Values Unite Indonesia
Pancasila is a value system extracted from the noble
values of the Indonesian nation itself. These noble values existed long before
the Indonesian nation became independent. The noble values of Pancasila have
been instilled in the Indonesian nation so far as kingdoms in the archipelago.
Evidence of these values is an article in the Sutasoma
book by Mpu Prapanca during
the Majapahit kingdom. Other evidence is the
existence of inscriptions and temples, believed to be proof of belief in God
Almighty, and a culture of deliberation and cooperation, which can also be seen
in every temple relief throughout the country.
These Pancasila values are then studied and
formulated into an order of norms and values called Pancasila. The concept of
the Pancasila Formula itself has a long history until finally. It was used as
the founding deed of the Indonesian nation, which was declared the "basic
norm of the state". Pancasila includes universal (general) values
developed and developed in humans according to their nature as personal and
social beings. For the Indonesian nation, as a value system, Pancasila has its
uniqueness because Pancasila values have a permanent and sequential status.
Therefore, each principle cannot be separated from one another. This
specificity is an identity for the Indonesian nation (Negara). As the state
ideology of Indonesia, Pancasila functions as the basis of the state, the
outlook on national life, and the ideology of the nation and state. These
functions have been very central to the momentum in uniting the life of the
nation and state of Indonesia recently. Pancasila as the basis of the state
means that Pancasila is used as the basis for the implementation of national
and state life. The function of Pancasila was implemented in the 1945
Constitution, which later became a source of law and order in Indonesia.
In the legal system in Indonesia, the 1945
Constitution is the highest written law. Pancasila's function in Indonesia's
legal system is as a source of all sources of law. The values of Pancasila must
be imbued in every law and regulation that applies in Indonesia, meaning that
the laws and regulations that apply in Indonesia must not conflict with
Pancasila and the 1945 Constitution. Pancasila as the ideology of the nation and
state means that the values of Pancasila become a way of life in social,
national and state life. Pancasila, as the ideology of the nation and state, in
addition to containing a picture of life in society, nation and state, is also
an important step to achieve the desired goals as stated in the 1945
Constitution.
Pancasila as an ideology contains dimensions of
reality, idealistic dimensions, and dimensions of ways and strategies for the
life of the nation and state. The reality dimension is understanding the social
situation that grows and develops as a product of past ideals. The dimension is
a figure of a new situation or life one aspires to, while the dimensions of
ways and strategies are the steps to achieve the desired goal with this
essential function. Pancasila is expected to be able to grow and adapt along
with the development of a global society that continues to change without
knowing national boundaries.
It cannot be denied that the existence of
Pancasila education in the current era of globalisation can be contaminated by
various aspects that affect the function of Pancasila. When viewed from various
aspects of the problems currently faced by the Indonesian people, it is fitting
for us to re-apply the values contained in Pancasila. The principal embodiment
of the values of Pancasila in the life of the nation and state is through the
embodiment of the first precept, namely Belief in the One and Only God, by
upholding the principles of religious values and having a religion under each
other's beliefs and beliefs.
The first precept of Pancasila, namely Belief in
the One and Only God, implies that the Indonesian people have the freedom to
embrace religion and practice worship according to the teachings of their
religion. This first principle also calls on the Indonesian people to create a
life in harmony and balance among Indonesians, nations, and God's creatures.
Practising the first precepts of Pancasila, it is hoped, will further
strengthen faith and devotion to God, giving birth to generations of Pancasila
people religiously.
B.
Pancasila And Religion, The Foundation Of The
Life Of The Indonesian Nation
Religion is an essential and fundamental human
need. Humans without religious guidance will be more corrupt in behaviour than
wild animals because humans have lust. In order to balance basic human needs,
the existence of religion is present in order to realise humans according to
the purpose of their creation. Several benefits of religion can be obtained by
humans, including:
1.
��Give people guidance and teachings about life. Through religion, humans
are guided to worship and do good in life. Humans are taught by religion to
help one another, to tolerate each other in accepting diversity of ethnicity,
religion, race and class. Religion also teaches people not to do things that
harm other people and the environment.
2.
��Give answers about things that humans cannot answer. Religion is the
source of human life and knowledge. Many things and events cannot be answered
with the limitations that exist in humans. Humans must be able to accept
provisions that have never been thought of before or regarding life after
living in the world and will experience the process of death. These things are
difficult for humans to answer with the limitations of existing reason, so through
the media of religion, they provide answers to life phenomena that cannot be
found by human reason.
3.
��They were introducing the bad and the good. Humans want to get everything
in this world because of the lust that is in each of them. With the existence
of religion and its teachings in religion, humans can know which things can be
done and which things cannot.
4.
��You are a balance between the physical and human
spirit. According to the ancient Greek philosopher Plato, humans are seen as
dualistic as consisting of elements of body and soul. Human health is not only
seen from the physical but also from the soul. Religion guides humans to obtain
peace and inner maturity in worship to balance the physical and spiritual needs
of humans.
The religious perspective is critical and is associated with social
welfare. The religious perspective must be based on Pancasila and Bhinneka
Tunggal Ika to see this nation as one unit. The religious perspective will be
strengthened when we see this nation as one unit. All nations must collaborate
to simultaneously counter the negative impacts of globalisation. Social welfare
will be maintained if all people live in harmony. The concept of
multiculturalism is present in building an attitude of mutual tolerance between
communities.
� This
concept should not only stop at the idea but must be realised. Multiculturalism
means accepting the existence of different cultures (multicultural).
Multiculturalism means the willingness to accept differences in any case. So
the differences and plurality must be maintained. The awareness that all humans
crave peace, compassion, and love is necessary to maintain harmony in
multiculturalism. Recognising equal rights and obligations in society is the
key. Lack of tolerance is generally due to a lack of education and the right
mindset.
The existence of six religions in Indonesia, namely Islam, Catholicism,
Christianity, Hinduism, Buddhism, and Confucianism, requires effort and
understanding always to maintain harmony in religion or multiculturalism (Suradi et al., 2020). There are various strategies to realise multiculturalism. The most
important thing is systematic and measurable. One of them can be through
education. Indonesia is a multicultural country. Multi means many, culture
means culture or tradition, while ism means understanding or flow. This concept
was first popularised in Canada. This country, for the first time, recognised
the existence of various cultures. Applying the concept of multiculturalism in
Indonesia means respecting differences in culture, social class, age, gender,
and religion.
The concept of multiculturalism is in line with
democracy which recognises human rights. So multiculturalism emphasises a
culture of equality without ignoring the rights and existence of other cultures
(Amalia, 2014).
Even religious minorities still
feel safe because they are treated equally and equally (Hoon, 2017).
Multiculturalism-based
education can prevent conflicts due to misunderstandings and cultural
differences. This effort will create good friendships and harmony in society.
In multicultural education, there are three forms of transformation. The first
is self-transformation. The second involves school transformation. The last is
the transformation of society which plays an active role in creating local
wisdom and national and global justice (Irham, 2017).
In particular, Tilaar stated that there are six dimensions to developing
multicultural education in Indonesia. First, the system must recognise cultural
rights and the wisdom of local cultural identity. The national value system
must guide the second. The third is to recognise the plurality of various
ethnic groups and their cultures. Fourth is trying to see that this diverse
social life is already good. The fifth teaches the principle of equality
(equality) between all humans with cultural differences. Sixth is national
unity. This system is different from the western concept.
This system prioritises character and culture (Irham,
2017). Humans are different and heterogeneous. This is the importance of
getting to know each other and adapting. Egocentrism must be avoided.
Tolerance, mutual respect, and upholding justice and humanity will maintain
harmony in multiculturalism (Irham,
2017); (Suradi
et al., 2020).
Practising the noble values of Pancasila is also
a strong bulwark against divisions in overcoming cultural and religious
differences. The main principle is based on the first precept, namely the
Belief in One Supreme God. However, the first principle is complemented by the
second, third and fifth precepts to implement harmony in religious
multiculturalism. Likewise, the point of implementation of Pancasila must
continue to be pursued in daily life. What must be remembered is that any
religion does not teach violence to its followers. Religion prioritises
compassion.
If there is violence in the name of religion, it is destructive. Several
things are necessary to build tolerance and harmony in religious
multiculturalism�first, cultural reformulation and reinterpretation of
religious doctrine, which is used as an excuse to commit violence. Second,
conducting dialogue between various religious leaders in society about
tradition, multi-culture, and religion with modern ideas. Third, religion
teaches humans how to respect, love, and help each other based on concrete
actions. Fourth, religion teaches peace in plural conditions (Suradi
et al., 2020).
The condition of Southeast Asian society, including Indonesian society,
is very plural. The situation in Southeast Asian countries generally consists
of two or more social elements that coexist side by side without mixing with a
political unit. Problems arise if there are divisions due to colonialism and
chauvinism, which consider their group better. In contrast, other groups who
are weaker should be colonised, harmed, or made into enslaved people. Some
think that race members of minorities are better served as scapegoats with
racial hierarchies, which are highly disadvantageous to minority groups (Hoon,
2017).
The existence of these differences must increase efforts and efforts to
seek peaceful coexistence among various religious, ethnic and cultural groups
in a familiar social order. This pluralism has the impact of forming a society
that recognises and accommodates differences where tolerance and mutual respect
are the main foundations of the life of the nation and state. Under conditions
of pluralism, all these religions are recognised without distinction (Hoon,
2017). Catholicism, Christianity, Islam, Hinduism, Buddhism and Confucianism
coexist peacefully (Suradi
et al., 2020).
The concept of pluralism also means that all religions have equal rights
and essential positions and truths. So here, no one religion is higher than
other religions. So, oppression of other religions is prohibited and not
allowed. Non-religious can say that only their teachings are correct and other
religions are wrong. Therefore, here Pancasila is vital in becoming the
foundation of religious life in Indonesia (Hoon,
2017). The Practice of Pancasila in the Life of Society, Nation and State The
first precept, which reads "Faith in One Almighty God", promises a
safe environment for all adherents of religions regardless of their background.
Pancasila is a guideline and guideline for a pluralistic society in this
beloved country, Indonesia (Hoon,
2017). This principle of God Almighty must, of course, be juxtaposed with other
Pancasila precepts, such as the second principle (just and civilised humanity),
the third precept (Indonesian unity), the fourth principle (Populist led by
wisdom in representative deliberations), and the last are the fifth precept
(Social justice for all Indonesian people). So, the practice of all nobles
regarding the values of Pancasila precepts will be essential for defending our
country from hostile forces that want to divide national unity (Falk,
2001).
Religious teachings are universal and
compassionate. No one religion teaches violence to followers of other
religions. Humans must love one another to create peace and a conducive
atmosphere, especially in a pluralistic situation like the Indonesian nation (Suradi
et al., 2020). Dialogue between religious leaders must be
developed. It aims to talk openly about traditions, cultural differences, and
religion. Suppose this activity is carried out frequently over time. In that
case, a habit will always be created to respect each other, and this will be an
example for all religious communities in Indonesia (Suradi et al., 2020).
Developing the quality of human resources is critical to maintaining
national harmony. Good character will increase nationalism. Peace must be
emphasised and maintained in this country (Yuliana
Yuliana, 2021). This good morality will be reflected in everyday life. The noble values
of Pancasila must be maintained in every aspect of life (Hoon,
2017). Even though it is already in the digitalisation and modern era, Pancasila
must be remembered. Foreign influence is easier to enter through the internet
and social media.
Pancasila is still
very relevant to protect all citizens from bad (nur
Nur, Yulianah, & Sihabudin, 2021). Pancasila means the
basis of the state and the basis of the state. Engineer Soekarno stated that
Pancasila was the soul of the nation. The five central precepts in Pancasila
are divinity, nationalism, internationalism, consensus, and welfare (nur Nur et al., 2021). The third principle of Pancasila is mainly concerned with prioritising
the use of domestic products and loving the Indonesian language. This precept
is related to reducing existing differences by using the national language.
Foreign products
and languages can be learned to support the performance of the Indonesian
nation, but Indonesian must still be prioritised (Hoon, 2017). Pancasila has values in accordance with all group interests, religious
and socio-cultural. In Pancasila, there is a harmonisation between these
differences. This can be used to prevent conflict in society (Prayitno,
2014). A good identity can be developed through Pancasila practice, as stated in
the first precepts. Pancasila (Belief in the One and Only God). This precept
practice is embodied in mutual respect between all adherents of religions and
beliefs. The six religions recognised in Indonesia are Islam, Christianity,
Buddhism, Hinduism, Catholicism and Confucianism. They respect each other and
do not impose their religion or belief on others. All religious adherents
respect each other to create peace in pluralism and multiculturalism (Indah
Yuliana, 2010)
Conclusion
Pancasila's vision is
dynamic because it interacts with human actions and moral values in practising Pancasila's points. The embodiment of Pancasila
values is embodied in all aspects starting from religion, culture, society,
politics and economy, individually and collectively. The values in the
Pancasila Precepts will affect individual and collective life. Pancasila can be
used as the basis of common property to fortify the nation from bad influences
that try to break up the unity of the nation. A strong character must always be
built to create harmony in diversity.
� The existing differences do not need to be
preoccupied and become a conflict. The need for Pancasila must be upheld to
prevent hoaxes and misunderstandings. Applying the values and points of the
Pancasila precepts will increase unity over the existing differences. The
interests of the nation and state will be upheld more than the differences of
small groups. This can avoid conflict and division. All of this can start with
oneself and one's family, then develop into a broader level, namely society and
the state. The quality of human resources will ultimately be the determinant
for avoiding conflict and division. Human resources who are cultured and ready
to defend the country will be critical in realising
the unity and integrity of this beloved Indonesian nation.
Improving the quality of human resources can be realised through character and cultured education based on
the values contained in all the precepts of Pancasila. Pancasila can be used as
a basis for better change. The main goal is to create a society with pluralism
and multiculturalism that are always in harmony. Harmony, balance and peace
will be maintained if the values of Pancasila are consistently practised.
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