PANCASILA IN THE HISTORY OF NATION STRUGGLE

 

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      I.            Early Life Early

early human civilization in Indonesia was divided into two eras, namely:

Ø  THE STONE AGE

1.    In the Old Stone Age (Paleolithic) tools were made of rough stone which was not sharpened and smoothed. Tools made of rough stone in the old stone age were choppers /-axes handheld. Community life in the old stone age was still simple. To fulfill their daily needs, they are very dependent on nature. Therefore, their place of residence moved from one place to another. The place they live in is a fertile area and provides a lot of food.

2.  The Middle Stone (Mesolithic) culture of the tools is still the same as the old stone age, which is rough, not sharpened, and not refined. The tools produced during this period include the pebble (hand-held ax, a type of chopper in the Paleolithic period) and the  hacle courte (short ax).

3.  In the Young Stone Age (Neolithic) tools were made of stone that had been honed or smoothed. In addition, the manufacture of these tools has begun to pay attention to their artistic value. Stone tools in this young stone age were square axes and oval axes.

4.    During the Big Stone Age (Megalithic), many buildings were made of large stones. The buildings in this big stone age include menhirs, dolmen, punden terraces, graves (sarcopagus), stone graves and statues.

Ø  METAL AGE

1.   The Copper Age was an era when humans used copper as a material to make tools for their daily needs.

2.  The Bronze Age was the era when humans made tools using bronze, tools including funnel axes, nekara, and moko.

3.   The Iron Age was the age when humans made a tool by first smelting iron from the ore and then pouring it into "molds" into tools to be made, tools that were made include ax points and spearheads.

Ø  Based on the findings of human artifacts and fossils ranging from;

1.      Pithecanthropus Erectus

2.      Pithecanthropus Robustus

3.      Homo Soloensis

4.      Homo Wajakensis

5.      Homo Mojokertensis

6.      Homo Sapiens

explains that the values ​​of life have already referred to values ​​which in turn become indicators of the value of Pancasila. The core values ​​of the life of the Indonesian people at this time reflect the essence of the values ​​of Pancasila including:

1.      Religious Value

This early human religious life began to appear during the early Stone Age civilization (Neolithikum). This belief in a power outside of humans explains that at that time there was already familiarity with the existence of worship called animism and dynamism as a form of religious behaivor.

Religious activities also begin to appear during the ceremonies of the ceremonial rituals, which are still visible today, namely;

- Rituals bring rain

- Burial ceremony of bodies

- Worship of ancestral spirits, etc.

 

2.      Humanity Value Human

values ​​appear in the behavior of respect for members of the community who died through ritual ceremonies ranging from burial to worship of spirits. Human values ​​can also be seen in social life with social interactions and communication that can be found from some of its artifacts, such as the barter system and nomadic life.

3.      Value union

unity value appears in the pattern of subsistence that has been patterned as the division of labor are:

1. Men seeking food

2. Women living in caves and make a household appliance, and keep children

this unity thrive when they begin to recognize language support as a means of communication.

4.      Democratic Value / Pancasila

Early organizational life appeared with the formation of a communal village and a life of farming (food production). The system barter to meet the needs of each communal village is based on agreement and deliberation according to the fulfilment of the main life needs (subsistence). The development of a village so that the formation of a leader has consequences -magical religious in a simple society that functions as a leader in the social, political and religious fields.

5.      The Value of Justice

Communal village life has consequences on the pattern of life to complement each other, known as the pattern of mutual cooperation. This new pattern indirectly brought changes in social life at that time and succeeded in freeing the ego to complement and fulfill the needs of a society.

   II.            The Early Traditional Kingdom Period

The history of the Indonesian nation began to develop when foreign influences entered Indonesia. The entry of foreign influence cannot be separated from Indonesia's strategic position which was in the trade routes of ancient times, namely India and China. The trade relations with India gradually gave birth to cultural penetration. The success of this cultural penetration can be seen from the existence of various kingdoms in the archipelago, both Hindu and Buddhist. Historians believe that the trade relations between the archipelago and India developed earlier than trade relations with China. This is evident from sources such as the book that Ramayana mentions names such as Yawadipa and Swarnadipa, which refer to Java and Sumatra.

III.            The period of the National Kingdom

The heyday of the archipelago kingdom starting from the great kingdoms such as Sriwijaya and Majapahit became proof that the journey of the Indonesian nation (Nusantara) had an important position. Majapahit era in the 14th century, the meaning of Pancasila at that time was better known as Pancasila Krama which has 5 basic elements of national character building, namely;

1.      No violence

2.      No stealing

3.      Cannot be envious

4.      No lie

5.      Not intoxicated

 

v  Sriwijaya Kingdom

      Sriwijaya was known as a maritime kingdom because its people lived from shipping and trade. The values ​​of Pancasila in the Sriwijaya Kingdom;

a.       Religious Values: The 7th century Srivijaya Kingdom was known as the center of Mahayana Buddhist education. and Srivijaya became the most important center for the development of Mahayana Buddhism in Southeast Asia and East Asia.

b.      Human Value: Buddhism does not recognize the asta system. This teaching was directed in Sriwijaya's policy to improve and develop prosperity through cooperation in the political, economic and religious fields.

c.       The Value of Unity: The Telaga Batu Inscription provides evidence that state order contains threats and violations, the Kota Kapur Inscription shows the expansion of the area after the Sriwijaya situation is safe and prosperous, and other inscriptions.

d.      Democratic / Deliberative Value: All issues are decided by deliberation through the Nagari Council. And the Nagari Council became a political forum to provide advice to the royal rulers.

e.       Value of Justice: Sriwijaya strives to advance the lives of its people through trade and maritime routes that are insular, inter-insular, and international.

v  Majapahit kingdom

      The Majapahit Empire was built by Raden Wijaya in 1293 in Trowulan. His son, Jayanagara, succeeded his position as king in 1309-1328. during that time also experienced a series of rebellions. When Jayanagara was replaced by his younger sister Bhre Kahuripan with the title Tribhuwanattunggadewi Jayawisnuwarddhani, Majapahit began to enter its heyday. Pancasila values ​​in the Majapahit Kingdom;

a.  Religious Values: The religious life of the Majapahit Empire prioritized high tolerance. It is evident that during the Majapahit kingdom, 3 major religious teachings developed, namely Hidhu-Budha and Islam.

b.  Human Value: The order of the Majapahit society is based on Hinduism, namely the division of community members into four groups / castes, namely Brahmins, Ksatria, Waisya, and Sudra. There are also three groups down, namely Candala, Mleccha, Tuccha.

c.  Value of Unity: The value of unity began when Raden Wijaya asked Arya Wiraraja for protection assistance to open a forest of attraction. Together the Tumapel people and the Madurese people united with the Tartar army from China-Mongol to invade Jayakatwang.

d. Democratic Values ​​/ Deliberation: The Majapahit government structure is grouped into four bodies, namely (1) the king and kings' relatives, (2) the king's advisory council, (3) the ministerial council, (4) the provincial governors. One of the features of Majapahit is that it gives each village the right to regional autonomy to regulate the life of their respective banjar / village.

e.   Value of Justice: Justice and social welfare efforts began to be built through the development of an economy based on agriculture and trade. And efforts to improve the community's economy based on regional excellence have been considered by establishing trade relations among various groups.

 IV.            The period of the National Movement

Began with the ethical policy policy that was put forward by Conrad Theodore van Deventer in an article in de Gids magazine entitled "Een Eereschuld" or "debt of honor". Van Deventer wrote that the sweat of tears and the suffering of Indonesia which helped the Dutch government to improve state finances, according to him, must be paid for by improving people's welfare through three ethical political programs, namely irrigation, transmigration and education.

So, in conclusion, Indonesia has a long history and we can see from the legacy of that story. And the most important thing is that the values ​​of Pancasila have also existed and even occurred in the past, so it can be concluded that the values ​​of Pancasila are very important and appropriate to become the basis of the Indonesian nation state.